4.,
A UNIVERSITY LIBRARY
RONTO, ONTARIO
SOURCE:
THE LOEB CLASSICAL LIBRARY
EDITED BY
E. CAPPS, PH.D., LL.D. T. E. PAGE, utt.d.
W. H. D. ROUSE, LiTT.D.
PLATO
VIII
PLATO
\VITH AN ENGLISH TRANSLATION
VIII
CHARM IDES ALCIBIADES I axd II
HIPPARCHUS THE LOVERS
THEAGES MINOS EPINOMIS
W. R. M. LAMB, M.A.
80MBTIMK FELLOW OF TRINITY COLLEGE, CAMBRIDGE
LONDON : WILLIAM HEINEMANN LTD
NEW YORK: G. P. PUTNAM'S SONS
MCMXXVII
PA
CLO0.
APR 3 1950
Printed in Great Britain.
PREFACE
The Greek text in this volume is based on the
recension of Sehanz, except in the cases of the Minos
and the Epinomis, where it follows in the main the
text of C F.Hermann. Emendations accepted from
modem scholars are noted as they occur.
The special introductions are intended merely to
prepare the reader for the general character and
purpose of each dialogue.
W. R. M. Lamb.
CONTENTS
GENERAL INTRODUCTION ....
IX
CHARMIDES . .
1
ALCIBIADE8 I ..... .
93
ALCIBIADES II .
225
HIPPARCHUS
275
THE LOVERS ......
307
THEAGE8 .......
341
MINOS .......
. 385
EPINOMIS .......
423
INDEX OF NAMES .....
488
GENERAL IXTRODUCTION
Plato was bom in 427 b.c. of Athenian parents who
could pro\'ide him with the best education of the
day, and ample means and leisure throughout his life.
He came to manhood in the dismal close of the
Peloponnesian War, when Aristophanes was at the
height of his success, and Sophocles and Euripides
had produced their last plays. As a boy he doubtless
heard the lectures of Gorgias, Protagoras, and other
sophists, and his early bent seems to have been
towards poetry. But his intelligence was too pro-
gressive to rest in the agnostic position on which
the sophistic culture was based. A century before,
Heracleitus had declared knowledge to be impossible,
because the objects of sense|are|continually changing ;
yet now a certain Cratylus was trying to build a
theory of knowledge over the assertion of flux, by
developing some hints let fall by its oracular author
about the truth contained in names. From this
influence Plato passed into contact with Socrates,
whose character and gifts have left a singular impress
on the thought of mankind. This effect is almost
whoUy due to Plato's apphcations and extensions of
GENERAL INTRODUCTION
his master's thought ; since, fortunately for us, the
pupil not only became a teacher in his turn, but
brought his artistic genius into play, and composed
the memorials of philosophic talk which we know
as the Dialogues. Xenophon, Antisthenes, and
Aeschines were other disciples of Socrates who drew
similar sketches of his teaching : the suggestion
came from the " mimes " of the Syracusan Sophron,
— realistic studies of conversation between ordinary
types of character. As Plato became more engrossed
in the Socratic speculations, this artistic impulse
was strengthened by the desire of recording each
definite stage of thought as a basis for new discussion
and advance.
When Plato was twenty years old, Socrates was
over sixty, and had long been notorious in Athens
for his peculiar kind of sophistry. In the Phaedo he
tells how he tried, in his youth, the current scientific
explanations of the universe, and found them full of
puzzles. He then met with the theory of Anax-
agoras, — that the cause of everything is " mind."
This was more promising : but it led nowhere after
all, since it failed to rise above the conception of
physical energy ; this " mind " showed no intelligent
aim. Disappointed of an assurance that the universe
works for the best, Socrates betook himself to the
plan of making definitions of " beautiful," " good,"
" large," and so on, as qualities observed in the several
classes of beautiful, good and large material things,
and then employing these propositions, if they
GENERAL INTRODUCTION
appeared to be sound, for the erection of higher
hjrpotheses. The point is that he made a new science
out of a recognized theory of " ideas " or " forms,"
which had come of reflecting on the quality predicated
when we say " this man is good," and which postu-
lates some sure reality behind the fleeting objects
of sense. His " hypothetical " method, famiUar to
mathematicians, attains its full reach and significance
in the Republic.
The Pythagoreans who appear in the intimate
scene of the Phaedo were accustomed to the theory
of ideas, and were a fit audience for the highest
reasonings of Socrates on the true nature of life and
the soul. For some years before the master's death
(399 B.C.) Plato, if not a member of their circle, was
often a spell-bound hearer of the " satyr." But
ordinary Athenians had other \-iews of Socrates, which
varied according to their age and the extent of their
acquaintance with him. Aristophanes' burlesque in
the Clouds (423 B.C.) had left a common impression
not unhke Avhat we have of the King of Laputa. Yet
the young men who had any frequent speech with
him in his later years, while they felt there was
something uncanny about him, found an irresistible
attraction in his simple manner, his humorous insight
into their ways and thoughts, and his fervent elo-
quence on the principles of their actions and careers.
He kept no school, and took no fees ; he distrusted
the pretensions of the regular sopliists, with whom
he was carelessly confounded ; moreover, he professed
GENERAL INTRODUCTION
to have no knowledge himself, except so far as to
know that he was ignorant. The earliest Dialogues,
such as the Apology, Crito, Euthyphro, Charmides,
Laches, and Lysis, show the manner in which he
performed his ministry. In rousing men, especially
those whose minds were fresh, to the need of knowing
themselves, he promoted the authority of the intellect,
the law of definite individual knowledge, above all
reason of state or tie of party ; and it is not sur-
prising that his city, in the effort of recovering her
political strength, decided to hush such an in-
convenient voice. He must have foreseen his fate,
but he continued his work undeterred.
Though he seems, in his usual talk, to have
professed no positive doctrine, there were one or
two behefs which he frequently declared. Virtue,
he said, is knowledge ; for each man's good is his
happiness, and once he knows it clearly, he needs
must choose to ensue it. Further, this knowledge
is innate in our minds, and we only need to have it
awakened and exercised by " dialectic," or a system-
atic course of question and answer. He also be-
lieved his mission to be divinely ordained, and
asserted that his own actions were guided at times
by the prohibitions of a " spiritual sign." He was
capable, as we find in the Symposium, of standing in
rapt meditation at any moment for some time, and
once for as long as twenty-four hours.
It is clear that, if he claimed no comprehensive
theory of existence, and although his ethical reliance
GENERAL INTRODUCTION
on knowledge, if he never analysed it, leaves him in
a very crude stage of psychology, his logical and
mystical suggestions must have led his favoiu-ite
pupils a good way towards a new system of meta-
physics. These intimates learnt, as they steeped
their minds in his, and felt the growth of a unique
affection amid the glow of enlightenment, that
happiness may be elsewhere than in our deahngs
^\^th the material world, and that the mind has
prerogatives and duties far above the sphere of civic
life.
After the death of Socrates in 399j Plato spent
some twelve years in study and travel. For the
first part of this time he was perhaps at Megara,
where Eucleides, his fellow-student and fidend, was
forming a school of dialectic. Here he may have
composed some of the six Dialogues already men-
tioned as recording Socrates' actiWty in Athens.
Towards and probably beyond the end of this period,
in order to present the Socratic method in bolder
conflict with sophistic education, he ^vrote the
Protagoras, Meno, Euthydemus, and Gorgias. These
works show a much greater command of dramatic
and hterary art, and a deeper interest in logic. The
last of them may well be later than 387, the year in
which, after an all but disastrous attempt to better
the mind of Dionysius of Syracuse, he returned to
Athens, and, now forty years of age, founded the
Academy ; where the memory of his master was to
be perpetuated by continuing and expanding the
GENERAL INTRODUCTION
Socratic discussions among the elect of the new.
generation. The rivalry of this private college with
the professional school of Isocrates is discernible
in the subject and tone of the Gorgias. Plato
carried on the direction of the Academy till his
death, at eighty-one, in 346 ; save that half-way
through this period (367) he accepted the invitation
of his friend Dion to undertake the instruction of the
younger Dionysius at Syracuse. The elder tyrant
had been annoyed by the Socratic freedom of Plato's
talk : now it was a wayward youth who refused the
yoke of a systematic training. What that training
was Uke we see in the Republic, where true political
wisdom is approached by an arduous ascent through
mathematics, logic, and metaphysics. Plato returned,
with less hopes of obtaining the ideal ruler, to make
wonderful conquests in the realm of thought.
The Meno and Gorgias set forth the doctrine that
knowledge of right is latent in our minds : dialectic,
not the rhetoric of the schools, is the means of
eliciting it. The method, as Plato soon perceived,
must be long and difficult ; but he felt a mystical
rapture over its certainty, which led him to picture
the immutable " forms " as existing in a world of
their own. This feeling, and the conviction whence
it springs — that knowledge is somehow possible, had
come to the front of his mind when he began to
know Socrates. Two brilliant compositions, the
Cratylus and Symposium, display the strength of the
conviction, and then, the noble fervour of the
GENERAL INTRODUCTION
feeling. In the latter of these works, the highest
powers of imaginative sympathy and eloquence are
summoned to unveil the sacred vision of absolute
beauty. The Phaedo turns the logical theory upon
the soul, which is seen to enjoy, when freed from
the body, familiar cognition of the eternal types
of being. Here Orphic dogma lends its aid to the
Socratic search for knowledge, while we behold an
inspiring picture of the philosopher in his hour of
death.
With increasing confidence in himself as the
successor of Socrates, Plato next undertook, in the
Republic, to show the master meeting his own un-
satisfied queries on education and pohtics. We read
now of a " form " of good to which all thought and
action aspire, and which, contemplated in itself, will
explain not merely why justice is better than in-
justice, but the meaning and aim of everything.
In order that man may be fully understood, we are
to view him " writ large " in the organization of an
ideal state. The scheme of description opens out
into many subsidiary topics, including three great
proposals already known to Greece, — the abohtion of
private property, the community of women and
children, and the civic equahty of the sexes. But
the central subject is the preparation of the philo-
sopher, through a series of ancillary sciences, for
dialectic ; so that, once possessed of the supreme
truth, he may have light for directing his fellow-men.
As in the Phaedo, the spell of mythical revelation is
GENERAL INTRODUCTION
brought to enhance the discourse of reason. The
Phaedrus takes up the subject of rhetoric, to lead us
allegorically into the realm of " ideas," and thence to
point out a new rhetoric, worthy of the well-trained
dialectician. We get also a glimpse of the philo-
sopher's duty of investigating the mutual relations
of the " forms " to which his study of particular
things has led him.
A closer interest in logical method, appearing
through his delight in imaginative construction, is
one distinctive mark of this middle stage in Plato's
teaching. As he passes to the next two Dialogues,
the Theaetetus and Parmenides, he puts off the
aesthetic rapture, and considers the ideas as cate-
gories of thought which require co-ordination. The
discussion of knowledge in the former makes it
evident that the Academy was now the meeting-
place of vigorous minds, some of which were eager
to urge or hear refuted the doctrines they had
learnt from other schools of thought ; while the
arguments are conducted with a critical caution
very different from the brilliant and often hasty
zeal of Socrates. The Parmenides corrects an actual
or possible misconception of the theory of ideas in
the domain of logic, showing perhaps how Aristotle,
now a youthful disciple of Plato, found fault with
the theory as he understood it. The forms are
viewed in the light of the necessities of thought :
knowledge is to be attained by a careful practice
which will raise our minds to the vision of all parti-
xvi
GENERAL INTRODUCTION
culars in their rightly distinguished and connected
classes.
Plato is here at work on his own great problem : —
If what we know is a single permanent law under
which a multitude of things are ranged, what is the
hnk between the one and the many ? The Sophist
contains some of his ripest thought on this increas-
ingly urgent question : his confident advance beyond
Socratic teaching is indicated by the hterary form,
which hardly disguises the continuous exposition of
a lecture. We observe an attention to physical
science, the association of soul, motion, and existence,
and the comparative study of being and not-being.
The Politicus returns to the topic of state-government,
and carries on the process of acquiring perfect
notions of reahty by the classification of things.
Perhaps we should see in the absolute " mean "
which is posited as the standard of all arts, business,
and conduct, a contribution from Aristotle. The
Philehus, in dealing with pleasure and knowledge,
dwells further on the correct division and classifica-
tion required if our reason, as it surely must, is to
apprehend truth. The method is becoming more
thorough and more complex, and Plato's hope of
bringing it to completion is more remote. But he is
gaining a clearer insight into the problem of unity
and plurality.
The magnificent myth of the Timaeus, related
by a Pythagorean, describes the structure of the
xmiverse, so as to show how the One manifests
GENERAL INTRODUCTION
itself as the Many, We have here the latest
reflections of Plato on space, time, soul, and many
physical matters. In the lengthy treatise of the
Laws, he addresses himself to the final duty of the
philosopher as announced in the Republic : a long
habituation to abstract thought will qualify rather
than disqualify him for the practical regulation of
public and private affairs. Attention is fixed once
more on soul, as the energy of the world and the
vehicle of our sovereign reason.
Thus Plato maintains the fixity of the objects of
knowledge in a great variety of studies, which enlarge
the compass of Socrates' teaching till it embraces
enough material for complete systems of logic and
metaphysics. How far these systems were actually
worked out in the discussions of the Academy we can
only surmise from the Dialogues themselves and
a careful comparison of Aristotle ; whose writings,
however, have come down to us in a much less
perfect state. But it seems probable that, to the
end, Plato was too fertile in thought to rest content
with one authoritative body of doctrine. We may
be able to detect in the Timaeus a tendency to
view numbers as the real principles of things ; and
we may conjecture a late-found interest in the
physical complexion of the world. As a true artist,
with a keen sense of the beauty and stir of life,
Plato had this interest, in a notable degree, through-
out : but in speaking of his enthusiasm for science
we must regard him rather as a great inventor of
xviii
GENERAL INTRODUCTION
sciences than as what we should now call a scientist.
This is giving him a splendid name, which few men
have earned. Some of his inventions may be un-
realizable, but it is hard to find one that is certainly
futile. There are flaws in his arguments : to state
them clearly and fairly is to win the privilege of
taking part in a discussion at the Academy.
W. R. M. Lamb.
[Note. — Each of the Dialogues w a self-contained whole.
The order in -which they have been mentioned in this Introduc-
tion is that which agrees best in the main with modern views
of Plato's mental progress, though the succession in some
instances is uncertain.]
XIX
BIBLIOGRAPHY
The following give useful accounts of Socratic and
Platonic thought : —
T. Gomperz : The Greek Thinkers, vols. ii. and iii. Murray,
1901-5.
W. Lutoslawski : The Origin and Growth of Plato's Logic.
Longmans, 1897.
R. L. Nettleship : Philosophic Lectures and Remains. 2 vols.
Macmillan, 2nd ed., 1901.
D. G. Ritchie: Plato. T. and T. Clark, 1902.
J. A. Stewart: The Myths of Plato. Macmillan, 1905.
„ „ Plato's Doctrine of Ideas. Clarendon Press,
1909.
A. E. Taylor: Plato. Constable, 1911.
A. M. Adam: Plato: Moral and Political Ideals. Camb.
Univ. Press, 1913.
H. Jackson : Presocratics, Socrates and the Minor Socratics,
Plato and the Old Academy (Cambridge Companion to
Greek Studies). Camb. Univ. Press, 1905.
J. Burnet : Greek Philosophy : Thales to Plato. Macmillan,
1914.
The following are important editions : —
J.Adam: The Republic. 2 vols. Camb. Univ. Press, 1902.
W. H. Thompson: The Phaedrus. Bell, 1868.
„ „ The Oorgias. Bell, 1871.
R. D. Archer-Hind : The Phaedo. Macmillan, 2nd ed., 1894.
„ „ The Timaeus. Macmillan, 1888.
J.Burnet. The Phaedo. Clarendon Press, 1911.
L. Campbell: The Theaetetus. Clarendon Press, 1883.
„ „ The Sophistes and PoUticus. Clarendon Press,
1867.
E S. Thompson: The Meno. Macmillan, 1901.
E. B. England : The Laws. 2 vols. Manchester Univ.
Press, 1921.
CHARMIDES
VOL. Mil
INTRODUCTION TO THE CHARMIDES
The subject of this dialogue is the virtue whose
various aspects we may approach in Enghsh ^\^th
the words " temperance," " sobriety," " modera-
tion," or " discretion," but for which our language,
after centuries of analysis and definition have
narrowed the application of ethical terms, has now
no constant equivalent. The first of these words,
" temperance," has been used throughout the
present translation ; but it is necessary to note
that the intellectual element in the Greek virtue
of " temperance " is not only recognizable from the
beginning of the conversation, but increasingly
prominent as the argument proceeds. The Greeks
always tended to regard a moral quality as a state
of the reasoning mind; and Socrates' particular treat-
ment of " temperance " in this discussion implies
that he and his circle were even inchned to identify
it with a kind of practical wisdom or prudence.^
An attentive reader will find no difficulty in per-
ceiving the salient features of " temperance " — a
distinct understanding of it as a whole is just what
the speakers themselves are seeking — at each turn
of the conversation.
' <Tw<ppoavvr], indeed, though it came to mean something
like our " temperance," originally meant " soundness of
mind," "wholeness or health of the faculty of thought
{(ppoveiv).^^
s
PLATO
The handsome youth Charmides, whom Socrates
meets in a wresthng-school at the beginning of the
Peloponnesian War (432 B.C.), traces his descent
through his father Glaucon to Dropides, a friend and
kinsman of Solon ; his mother was a sister of Pyri-
lampes, who was noted for his stature and beauty.
Critias, son of Glaucon's brother Callaeschrus, and
thus first cousin to Charmides, is a man of mature
age, for he appears as his cousin's guardian : he
became famous, or rather infamous, later on as one
of the Thirty Tyrants ; and together with Charmides
he fell fighting for despotism against democracy in
404 B.C. But of these grim and dismal doings,
which filled Plato (then a youth of twenty-three)
with a horror of Athenian politics as conceived and
conducted at that time, there is no hint in this
brilliant scene of healthful training and ingenuous
debate. Plato's own mother, Perictione, was Char-
mides' sister, and he seems to record here with
unmixed pride the goodly connexions of his family,
from the standpoint of that earlier time of his child-
hood. He chooses his uncle Charmides as offering
a likely instance, in the flower of his youth, of a
healthy, well-conditioned mind in a handsome, well-
developed body.
As soon as Socrates catches sight of the youth,
he is fired with admiration of his grace. But the
serious interest of Socrates is fixed, as ever, on the
mind of this attractive person, and he proceeds at
once to question him on the state of his " soul "
and the nature of that " temperance " which is
necessary for the well-being of the whole human
organism. Two suggestions of Charmides — that
temperance is a quiet or sedate kind of conduct,
INTRODUCTION TO THE CHARMIDES
and that it is a feeling of modesty — are in turn
disproved by Socrates ; a third definition, supported
by and apparently derived from Critias — that it is
doing one's o^^•n business — leads Socrates to insist,
in his habitual way, on the importance of knowing
what one is doing, •with the result that Critias gives
a fourth definition — self-knowledge (164-5). Socrates
tries to find out what exactly is the thing known
by means of temperance, and so procured by it,
as health is by medicine and buildings by archi-
tecture. Critias rephes that temperance is dis-
tinguished from all other kinds of knowledge by
being the science of all the sciences, including
itself (166). But Socrates shows the difficulty of
conceiving of any function or faculty as applied
to itself; it seems to require some separate object
(168-9). He doubts, therefore, if there can be such
cognition of cognition ; and even supposing this is
possible, how about cognition of non-cognition,
which was a part of the suggested nature of temper-
ance (169) ? But altogether this view of the matter
is too aridly intellectual, and of no practical value,
for it fails to include a knowledge of what \Aill be
beneficial or useful (172-3). We find that what
we really require is a knowledge of good and evil
(174), and it does not appear that temperance is
anything hke this at all. In the end, we are not
only left without a satisfactory answer to our ques-
tion, but have rashly hazarded some improbable
statements by the way.
Such is the bare outhne of this interesting, if
inconclusive, discussion. Plato's main object in
composing the dialogue was to exhibit and recom-
mend the process of attaining, or endeavouring to
PLATO
attain, a clear notion of an ordinary moral quality ;
and as the difficulties accumulate, he takes the
opportunity of enforcing his master's tenet that
all human virtue and well-being must be based on
knowledge. Our curiosity is first started in one
direction, and then whetted and turned in another.
The seemingly profitless search is so conducted that
we are drawn, as audience of the little drama, to
partake in a clarifying exercise of the mind, and
we come away eager to analyse and refine our
moral ideals. The need of understanding and co-
ordinating the fundamental conceptions and con-
ventions of society is the dominant theme of Plato's
earlier wTitings : the scene and subject of each
conversation are in effect quite casual, and the
efforts of the speakers have no relation to what
they may have said yesterday or may say to-morrow.
Thus the suggestion (161 c), that temperance is
" doing one's own business," is treated here as a
puzzling riddle, and is lightly dismissed with some
unfair play with the scope of the word " doing " :
whereas this very suggestion is seriously advanced
in the Republic (433, 496, 550) as a definition of
justice. In the same way " self-knowledge "
(another definition of temperance) is here pro-
nounced to be impossible, and even if possible,
useless (166) : but elsewhere we often find Plato
insisting, with earnest eloquence, on the necessity
and high value of self-knowledge. In the Charmides,
however, Socrates does not stay to develop that
familiar theme : for the moment he is only con-
cerned to point out a difficulty involved in the
suggestion as applied to temperance. Where he
does come to an expectant pause, and hints at the
INTRODUCTION TO THE CHARMIDES
right direction for further progress in the search,
is in the demand for a cognition of good and evil
(174), although this happens to be outside the sup-
posed hmits of temperance. The train of reasoning
here is briefly this : granted that knowledge must
be a main constituent of the virtue of temperance,
such knowledge cannot merely act or revolve upon
itself ; it must have relation to some external
sphere, and what we require is a knowledge of good
and e\-il in the ends or aims of our conduct, superior
to any particular knowledge or science pursued in
our ordinary practical Ufa. This di\ision of sciences
into the theoretical and the practical is resumed in the
Gorgias. It is only just mentioned here, and so
far " the good " is nothing more august or important
than the Socratic conception of" the useful."
We may perhaps regret that in disposing of
Charmides' first suggestion Socrates commits the
logical blunder of arguing that, because temperance
and quickness are both honourable, therefore quick-
ness is temperate (159 d)- No doubt Charmides'
failure to protest at this point was brought out in
discussion at the Academy. Plato would perhaps
excuse himself by saying that when he wTote the
Charmides he was more intent on intellectual drama
than on logical accuracy. He has certainly dis-
played remarkable skill in bringing out the two
characters of Charmides and Critias in the natural
course of the conversation ; and it is worth observing,
besides, how the vividness of his portraiture serves
to emphasize, by contrast, the impersonal, dis-
passionate nature of reason and truth (166 c, 175 d).
XAPMIAHS
[h nEPI 2n*P02TNH5" nEIPA2TIK02]
TA TOT AIAAOrOT nPOSOHA
2nKPATH5, XAIPE*nN, KPITIA2, XAPMIAH2
St. II
153 "HKO/Jiev rfj TTporepaia ioTripas e/c norttSata?
aiTO Tov arparoTTeSov, olov he Sta XP^^*^^ a^iy/xei/o?
dafievojs fja inl ras crxjvqdeis Starpt^as-. Kal Sr]
Kal els rrjv Tavpeov TraXatcrrpav rrjv KaravTLKpii
TOV TTJs BacriXrjg lepov elarjXdov, Kal avrodi
KareXa^ov ttovv ttoXXovs, tovs fxev Kal dyvajras
ifjiOL, TOVS 8e TrXeiaTovs yvcopL/xovs . Kai pie cos
B elSov elaiovTa e^ aTrpoahoKiJTOV , evdvs TTOppcoOev
7ja7Tdt,ovTo dXXos dXXodev Xatpec^aiv Be, are /cat
p^avLKOS (jov, dvaTTiqhr^aas €K p,eaa)v edet Trpos /xe,
/cat piov Xa^opievos ttjs x^'-P'^^y '^ HdiKpaTes , rj 8'
OS, TTCos eaojdrjs eK ttjs p.dx'qs ; oXiyov he rrplv
rjpids dmevai p^dxy] eyeyovei ev Tjj 11 ore tSat a, '^v
dpTL -^aav ol Trjhe 7Te7Tvapi,evoi.
1 A Corinthian colony in Chalcidice which was a tributary
ally of Athens, and revolted from her in 433 b.c. In the
next year an Athenian force met and fought a Pelopon-
nesian force at Potidaea, and then laid siege to the city.
Thus began the Peloponnesian War.
CHARMIDES
[or on temperance : tentative]
CHARACTERS
Socrates, Chazbephon, Chitias, Chahmides
We arrived yesterday evening from the army at
Potidaea,^ and I sought with delight, after an absence
of some time, my wonted conversations. Accord-
ingly I went into the \^Testling-school of Taureas,^
opposite the Queen's shrine,^ and there I came upon
quite a number of people, some of whom were un-
known to me, but most of whom I knew. And as
soon as they saw me appear thus unexpectedly, they
hailed me from a distance on every side ; but Chaere-
phon, like the mad creature that he is, jumped up
from their midst and ran to me, and grasping me by
the hand —
Socrates, he said, how did you survive the battle ?
(Shortly before we came away there had been a
battle at Potidaea, of which the people here had only
just had news.)
* A professional trainer.
• There was a shrine of Basile, or the Queen (of whom
nothing is known), some way to the south of the Acropolis.
Cf. Frazer, Pausanias, ii. p. 203.
9
PLATO
Kat iyw TTpos avrov aTTOKpivo^evos , Ovrcjal,
e^rjv, (Ls ai) 6 pas.
Kat ixr]v -rjyyeXrai. ye Sevpo, €(f)7), rj re P'O-X'T] ttovv
C laxvpa yeyovevat, /cat iv avrfj ttoXXovs rd>v yvcopip.(xiv
TcOvdvai.
Kat eTneiKcos, rjv S' eya>, dXrjdrj aTn^yyeXraL.
Hapeyevov p.iv, 7) 8' 6s, rfj lidyr};
Y[ap€y€v6p,rjv .
Aevpo Sry, ^<l>'r), Kadet^opievos rjpuv hnjyrjaaL' ov
yap Tt TTO) TTOvTa aa^tos TT€TTvap.eda. /cat a^Lta /Lie
Kadit^ei dyoiv Trapd Kpiriav rov KaAAatcr;\;/Dou.
'TTapaKad€t,6p.evog ovv rja7Tal,6p,rjv rov re K/atriW
/cat Tovs dXXovs, /cat Strjyovp,r]v avroZs rd (Xtto
arparoTTeSov, 6 n fx4 tis dvepouro' rjpiorcov Se
aAAo? aAAo.
D 'E7ret8T7 8e rcbv roiovrcov dSrjv €LXop.€V, avdts
eyoj avroits dvqpcoTCov rd rfjSe, rrepl cf)iXoao(j)ias
oTTiDs €^01 rd vvv, TTepi re rcvv vewv, et rives ev
avrols hia(f)epovres r^ ao<j>ia r] /caAAet r) dp,(f)orepois
eyyeyovores elev. /cat o Kptrta? aTTO^Xei/jas Trpds
154 rrjv Ovpav, IScLv rivas veaviaKovs elaiovras /cat
Xoihopovpievovs aAAr^Aot? /cat aAAot' oxXov oTTiadev
e7T6p,evov, He pi puev rcbv KaXcov, e<f)rj, ^Q. HwKpares,
auTt/ca fjbot, So/cet? eiaeadaL' ovroi ydp rvyxdvovaiv
ol etaiovres TrpoSpofiot re /cat epaarai ovres rod
SoKovvros KaXXiarov elvai rd ye Sr) vvv ^aiverai
Be fioi /cat auras' eyyvs rjSr] ttov elvai irpoaKov.
rjori be, rjv o eyoj, rts re /cat rov;
Otadd TTOV av ye, e<f)r), dXX* ovtto) ev rjXiKLa rjv
TTpLV ae ainevai, \app,i.8rjv rov rov TXavKojvos rov
B rjp.erepov deiov vlov, ep.6v he dveifjLov.
OrSa fievroL vrj Ata, 'qv 8' eyo)- ov ydp ri <j>avXos
10
CHARMIDES
In the state in which you see me, I repHed.
It has been reported here, you know, said he, that
the battle was very severe, and that many of our
acquaintance have lost their hves in it.
Then the report, I rephed, is pretty near the truth.
You were present, he asked, at the fighting ?
I was present.
Then sit down here, he said, and give us a fuU
account ; for as yet we have had no clear report of
it all. And ^^^th that he led me to a seat by Critias,
son of Callaeschrus. So I sat down there and greeted
Critias and the rest, and gave them all the news from
the battlefield, in answer to their various questions ;
each had his inquiry to make.
When we had had enough of such matters, I in
my turn began to inquire about affairs at home, how
philosophy was doing at present, and whether any of
the rising young men had distinguished themselves
for wisdom or beauty or both. Then Critias, looking
towards the door, for he saw some young fellows who
were coming in ^\ith some raihng at each other, and
a crowd of people follo\ving on behind them, said —
Concerning the beauties, Socrates, I expect you •will
get your knowledge at once : for these who are
coming in are in fact forerunners and lovers of the
person who is held, for the moment at least, to be the
greatest beauty ; and he himself, I imagine, must
by now be nearly upon us.
WTio is he, I asked, and whose son ?
You must know, he rephed, but he was not yet
grown up when you went away, — Charmides, son of
our uncle Glaucon, and my cousin.
I do know, to be sure, I said ; for he was not to
11
PLATO
ouSe t6t€ ■^v en 7701? OJV, vvv 8' ot/xai ttov ev /LtoAa
av TJSr] fieipaKLOV eirj.
AvTLKa, €(f>r], etcret /cat -qXiKos kol olos yeyove.
/cat afxa ravT^ avrov Xeyovros o Xa/3jU,t8rj? eiV-
e/);)^€Tat.
'E)Ltot jLtev ow, c5 iralpe, ovhkv aradfjirjrov
arexyojs yap Xcvkt] ardOfirj et/xt Trpog rovs KaXovs'
ax^hov yap ri /xot Tvavres ol ev rfj rfXiKia koXol
(j)aivovTai' drap ovv Srj /cat t6t€ eKelvos ep-oi
C Oavfxaaros i(f>dv'q ro re p.eyedos /cat to koXXos, ol
he Sr] aAAot Trdvres epdv efMocye eSoKovv ainov'
ovTCDS eKTTenXrjyuevoL re /cat redopv^rnievot rjaav,
rjvLK* ela'^er ttoAAoi 8e 817 aAAot epaoral /cat ev
rols OTTtadev etrrovro. /cat ro fiev rj/xerepov ro
rcjv dvSpdJv rjrrov davp,aar6v r^v dXX eydi /cat
Tot? TratCTt TTpocreaxov rov vovv, to? ou8et? aAAoa'
e^XeTTev avrwv, o?5S' oaris apuKporarog rjv, dXXd
D rrdvres wairep a.yaXp,a iOewvro avrov. /cat o
\aLpe(j)d)v KaXeaas p-e, Tt aot (jtaiverai 6 veaviaKos ,
e(f)r], o) Hci)Kpares ; ovk evnpoacoTTos ;
l7Tep<pvcos, "J^v o eyoj.
Ovros p,evroL, e^rj, el edeXoi aTTodvvaL, 8o^et aot
dTTpoacoTTos elvaf ovrcos ro elSos TrdyKaXos eariv.
Hvv€(f)auav ovv /cat ot aAAot raura ravra rco
\aLpe(f)a)vrr Kayd), 'H/ja/cAet?, e^rjv, cos dp.axov
Xeyere rov dvSpa, el en avra> ev 817 p.6vov rvyxdvei
rrpoaov ap.iKp6v n.
Ti; ecftf] 6 KptTt'a?.
E Et r7]v ifjvx'ijv, rjv 8' eyo), rvyxdvei ev Tre^u/cco?.
TTpeTTeL 8e ttov, tS Kptrta, roiovrov avrov elvai ri]s
ye vp.erepas ovra ot/cta?.
12
CHARMIDES
be despised even then, when he was still a child, and
now, I suppose, he will be quite a youth by this time.
You will know this moment, he said, both how
much and to what purpose he has grown. And just
as he spoke these words, Charmides entered.
Now I, my good friend, am no measurer : I am a
mere " white line "^ in measuring beautiful people,
for almost everyone who has just grown up appears
beautiful to me. Nay and this time, moreover, the
young man appeared to me a marvel of stature and
beauty ; and all the rest, to my thinking, were in love
N\ith him, such was their astonishment and confusion
when he came in, and a mmiber of other lovers were
following in his train. On the part of men hke us it
was not so surprising ; but when I came to observe
the boys I noticed that none of them, not even the
smallest, had eyes for anything else, but that they
all gazed at him as if he were a statue. Then Chaere-
phon called me and said — How does the youth strike
you, Socrates ? Has he not a fine face ?
Immensely so, I replied.
Yet if he would consent to strip, he said, you would
think he had no face, he has such perfect beauty of
form.
And these words of Chaerephon were repeated by
the rest. Then, — By Heracles ! I said, what an irre-
sistible person you make him out to be, if he has but
one more thing — a Uttle thing — besides.
What ? said Critias.
If in his soul, I replied, he is of good grain. And
I should think, Critias, he ought to be, since he is of
your house.
^ A white or chalked line was proverbially useless for
marking off measurements on white stone or marble.
13
PLATO
AAA', ^'^^> 7T(ivv KaXos Kal dyad 69 icm /cat
ravra.
Tt ovv, e(l>r]v, ovk d-nehvaajxev avrov avro tovto
/cat edeaaajjieda Trporepov rod etSou?; TrdvTCos yd-p
7TOV TTjXiKOVTOs CUV tJSt] ideXei StaXeyeadai.
Kat TTavv ye, e(f)rj 6 Kptria?, inei, rot, /cat eort
155 (f)i-X6ao(f)6s T€ Kat, o)? So/cet d'AAots" re /cat iavrco,
TTavv TTOirjTLKOS.
Tovto fiev, t^v 8' eycu, c5 ^t'Ae Kptrta, TToppojdev
vfuv TO KaXov VTTdpxct, 0,770 T^j SoAcDVO? CTuyyevetas'.
aAAd Tt oy/c eTreSet^a? /tot toj' veavlav KaXiaas
Sevpo; ovSe yap dv ttov el ctl eTvy^ave*^ vewTepos
(xjv, aiCT)(pov dv rjv ayroi SiaXeyeaOai. rj/xlv evavTiov
ye aov, eTTiTpoTTOV re dp,a /cat dvetjjiov ovtos.
'AAAd /caAcDs", e</»T^, Xeyeis, /cat KaXovfiev avTov.
B /cat d/Lta Txpos" rdi' dKoXovOov , Hal, e^rj, /cdAet
^apfxiSrjv, eiTrdjv OTi ^ovXofiai avTOV laTpco av-
(TTTJaaL TTepi Trjg aadeveias rjs TTpcprjv rrpos p,e eXeyev
OTi dadevoL. Trpos ovv e/xe d Kpirta?, ''^vay)(os jot,
e(f)r] ^apvveadai ri ttjv Kecf)aXrjv ecodev dvtaTdfievos'
dXXd TL ae KcoXvei vpoaTTOLrjaaad at Trpos avTov ctt-
iaraadai tl Ke(f)aXrjs cf)dpfji.aKov ;
OuSeV, -^v 8' eyd>' p,6vov iXdeTco.
'AAA' rj^ei, e^Tj.
"0 ovv /cat eyeveTO. rjKe ydp, /cat eTToirjae ye-
Xa>Ta TToXvv eKaoTos ydp rjfMoJv tcov Kadrjfjievojv
C crvyxcopctjv tov ttXtjolov eojdei^ crTTOvSfj, tva Trap*
avTO) Ka9et,oLTO, eo)s tcov ctt' eaxdTO) Kadrfp^eviov
TOV fJbev dvecn-qaafiev, tov Se TrXdytov KaTe^dXofMev.
6 8' eXddyv fieTa^v ep.ov re /cat tov Kptriou CKade-
^ ei ?Tt iT&yx<xvi Goldbacher : ?Tt rvyxo-i'ei, el irvyxave mss.
2 iwdei. W. Dindorf : &du mss.
14
CHARMIDES
Ah, he said, he is right fair and good in that way
also.
\\Tiy then, I said, let us strip that very part of him
and view it first, instead of his form ; for anyhow, at
that age, I am sure he is quite ready to have a dis-
cussion.
Very much so, said Critias ; for, I may say, he is in
fact a philosopher, and also — as others besides him-
self consider — quite a poet.
That, my dear Critias, I said, is a gift which your
family has had a long while back, through your kin-
ship with Solon. But why not call the young man
here and show him to me ? For surely, even if he
were younger still, there could be no discredit in ovir
ha\ing a talk with him before you, who are at once
his guardian and his cousin.
You are quite right, he said, and we viiW call him.
Thereupon he said to his attendant, — Boy, call
Charmides ; tell him I want him to see a doctor
about the ailment with which he told me he was
troubled yesterday. Then, turning to me, — You
know, he has spoken lately of ha\-ing a headache,
said Critias, on getting up in the morning : now why
should you not represent to him that you know a
cure for headache ?
WTiy not ? I said : only he must come.
Oh, he will be here, he said.
And so it was ; for he came, and caused much
laughter, because each of us who were seated made
room for him by pushing hard at his neighbour so
as to have him sitting beside himself, until at either
end of the seat one had to stand up, and we
tumbled the other off sideways ; and he came and
sat down between me and Critias. But here, my
15
PLATO
t,€To. ivravOa /jlcvtoi, c5 ^iXe, iyco yj^T] rjTTopovv,
/cat fMov 7] Tvpocrdev dpaavrrjs i$€K€K07TT0, t^v elxov
iyo} (I)S TTOLVV paSlcjos aura* StaAe^ojitevos" iTTejiSrj 8e,
cf)pdaavTos rov Kptrtou oVt eyw eirjv 6 ro ^app^aKov
D i7ncrrdp,€vos , ive^Xeipe re /xoi rot? 6(f)daXp,OLS
dp.ri-)(av6v tl olov Kal dvqyero to? ipcoTT^acov , /cat
ot iv rfj iraXaiarpa d-navres TrepUppeov rjp,ds kvkXco
Kop,L^fj, t6t€ Srj, (5 yevvdSa, elSov re rd ivros rov
Ipiariov /cat i(f>X€y6p,r]v Kal ovKer* iv ip,avrov rjv
/cat ivofxiaa cro(f)a)rarov elvai rov KuStW rd
epoiriKd, OS eiTrev evri KaXov Xeycov naiSos, dXXw
VTrondei^cevos, " evXa^eladai p,rj Korevavra Xeovros
ve^pov iXdovra pLoXpav alpeZadai Kpewv avrog yap
E fMOL ihoKovv VTTO rov roLOvrov dpep,paros iaXcoKevai.
opuDS 8e avrov ipcory^aavros, et €TnaraCpir]v ro rrjs
K€(f)aXrjs (l)dpp,aKOV, p.6yis ttojs dTTeKpivdfJLTjv ori,
€7noratp,rjv .
t ovv, rj o OS, eariv;
Kat iyoj elnov ori avro fxev elt] (j)vXXov ri, iTTtpBrj
8e ris 6771 ro) ^ap/xa/coj e'irj, t^v et p,ev ris CTraSot
a/xa /cat "x^pcpro avrio, rravrd-naaLV vyid ttoloZ ro
(f)dpp,aK0V dvev 8e rrjs eTTcpSrjs ovSev o^eAo? etr]
rov (f)vXXov.
156 Kat 6'?, ^ A.TToypd\}iop,ai roivvv, e^^y, Trapd aov
rrjv eTTOjh'qv.
Uorepov, rjv 8' iyo), idv /xe TT€idr]s rj Kav p.rj;
TeXdaas ovv, 'Eav ae TreWco, e^rj, co TicoKpares.
Etev', rjv 8' eyd)' /cat rovvopud p,ov aru a/cptjSots';
Et p,r] dhiKU) ye, €(f)r]- ov ydp ri aov oXiyos Xoyos
' A poet classed with Mimnermus and Archilochus by
Plutarch ; cf. Bergk, Poet. LyrJ^ p. 960.
16
CHARMIDES
friend, I began to feel perplexed, and my former con-
fidence in looking forward to a quite easy time in
talking with him had been knocked out of me. And
when, on Critias telHng him that it was I who knew
the cure, he gave me such a look with his eyes as
passes description, and was just about to plunge into
a question, and when all the people in the -WTesthng-
school surged round about us on every side — then,
ah then, my noble friend, I saw inside his cloak and
caught fire, and could possess myself no longer ; and
I thought none was so -wise in love-matters as Cydias,^
who in speaking of a beautiful boy recommends some-
one to " beware of coming as a fa^\•n before the Hon,
and being seized as his portion of flesh " ; for I too
felt I had fallen a prey to some such creature. How-
ever, when he had asked me if I knew the cure for
headache, I somehow contrived to answer that I
knew.
Then what is it ? he asked.
So I told him that the thing itself was a certain
leaf, but there was a charm to go with the remedy ;
and if one uttered the charm at the moment of its
apphcation, the remedy made one perfectly well ;
but mthout the charm there was no efficacy in the
leaf.
Then I will take down the charm, said he, from you
in wTiting.
Do you prefer, I asked, to get my consent first, or
to do without it ?
This made him laugh, and he said : To get your
consent, Socrates.
Very well, I said ; and are you certain of my
name ?
Unless I misjudge, he repUed ; for there is no
VOL. VIII c 17
PLATO
iarlv iv toXs rjfierepois 'qXiKicorais , fji.€fji,v7]iJLa(, 8e
eyojye /cat Trals cov Kpirio. rcoSc crvvovra ae.
KaAct)? ye crv, rjv 8' iyco, ttolojv' /xaAAov yap crot
B irappiqaLaao^ai Trepi ttjs iTTa)Srjg, ota Tuyp^avei
ovaa' apri S' rjTTopovv, rivi rpoircp crot et-Set^at/^r^v
T17V hvvajJLLV avrrjs. eari yap, c5 Xap/AtSrj, roLavrrj
ota firj BvvaadaL rrjv Ke^aX7]v fiovov vyid TTOLeZv,
dAA' cocnrep tao)? .■)7S'i7 fat cry a/CTjACoas" tcDv aya^cov
larpcoVy eTTeiSdv ris avroXs irpoaeXdrj tovs 6<f)daX-
fjiovs dXycov, Xeyovai ttov, ore o{))( olov re avrovs
fjbovovs eTTLX^tpeXv rovs 6(f>daXfjt,ovs Idadai, aAA'
dvayKOiov etrj d/xa /cat rrjV K€<f)aXriv Oepaireveiv,
C et jjbeXXoL /cat ra tcov ofifiarcov ev e;^etv /cat av ro
TTjv K€^aXr)v o'Uodat dv ttotc depaiTevaai avrrjv €(/>*
iavTTJs dvev oXov rov acojjbaros TToXXrjv dvoiav elvai.
€K Sr] rovTov rov Xoyov Statrat? irrl irdv to adypia
TpcTTOfMevoL pLcrd rov oXov ro p-epog iTTLX^ipovoi
depaTTcvecv re /cat Idadaf rj ovk -rjadrjaai, on ravra
ovrojs Xeyovai, re /cat e;)(et;
Udvv ye, e<j)rj.
OvKovv KaXd)s aoi 80/cet Xeyeadai /cat aTToSexij
rov Xoyov;
YldvrcDV /xaAtcrra, €<^y]-
D Kaycu a/couaas" avrov eTraiviaavros dveddpprjod
re, /cat /xot /caret apuKpov TrdXiv rj dpaavr7]s crvv-
Tjyetpero, /cat dv€t,co7Tvpovp,r]V' /cat eX-nov Toiovrov
roivvv eariv, c5 ^apfXiSr], /cat to ravrrjg rrjg eTTCpSrjs.
efxadov 8' avrrjv eyd) CKel €7tI arparidg Trapd rivos
rd)v &paKd}V rdJv ZaA/Ao^t8os" larpojv, ot Xeyovrai
/cat dTTadavarit^eiv . eXeye 8e o Qpd^ ovrog, on
ravra pi,ev [tarpot]^ ot "EAArjves", a vvv Srj eyd)
^ larpol seel. Cobet.
18
CHARxMIDES
little talk of you among the set of our age, and I
remember as a mere child the sight of you in company
\\'ith Critias here.
That is a good thing, I said : for I shall speak more
freely to you about the charm, and its real nature ;
just now I was at a loss for the way to apprise you
of its power. For it is of such a nature, Charmides,
that it cannot cure the head alone ; I daresay you
have yourself sometimes heard good doctors say, you
know, when a patient comes to them with a pain in
his eyes, that it is not possible for them to attempt a
cure of his eyes alone, but that it is necessary to treat
his head too at the same time, if he is to have his eyes
in good order ; and so again, that to expect ever to
treat the head by itself, apart from the body as a
whole, is utter folly. And on this principle they
apply their regimen to the whole body, and attempt
to treat and heal the part along with the whole ; or
have you not observed that this is what they say,
and is done in fact ?
Certainly I have, he said.
And you consider it well said, and accept the
principle ?
Most assuredly, he said.
Then I, on hearing his approval, regained my
courage ; and httle by httle I began to muster up
my confidence again, and my spirit began to re-
kindle. So I said, — Such, then, Charmides, is the
nature of this charm. I learnt it on campaign over
there, from one of the Thracian physicians of Zal-
moxis,^ who are said even to make one immortal.
This Thracian said that the Greeks were right in
^ A legendary hero of the Thracian race of the Getae ; c/.
Herodotus, iv. 94-6.
19
PLATO
eXeyov, KaXcos Aeyoiev aAAa ZaA/io^t?, e^^, Aeyei
E o rjfierepos ^aatXevs, deos cov, on wanep 6(f)daX-
fioiis av€V K€(f)aXi]s ov Set emxeLpeiv Idadai ouSe
K€(f>aXrjv av€V crctj^Ltaros", ovrojs ovSe crwjjia avev
tjjvxyjs, aAAa Tovro /cat atrtov eiTj tou 8ia(^ei;yetv
Toy? rrapa rois "EAAr^CTtv larpovs ra ttoXXol voorj-
{JLara, on rov oXov^ dfieXolev ov Seoi ttjv eTTi/iteAetav
TToieiaOai, ov p,r] KaXws exovros dSvvarov elrj to
fJiepos €v ^x^cv. TTOLvra yap €<f)T] €K ttjs ifjvx'tjs
ojpfjiijadaL /cat ra /ca/ca Kat to, dya^a Tip acu/xart
/cat TTavTL ru) dvOpcoTTw, /cat eKeWev eTTippelv waTrep
157 e/c T'^S' K€(f)aX'f]s eTrt ra o/x/xara* Seii/ ow eKelvo
/cat TTpcjTov /cat ndXiara depanevctv, et ^eAAet /cat
ra T'^s" K€(f)aXrjg /cat ra tou aAAou awpiaros /caAcDs"
e;(etv. 6 epaireveaO at he rrjv i/jvxrjv e(f)r], & fiaKapie,
iiTipSals riaw rds 8' e77aj8as" raura? toj)? Aoyous"
ctt'at Tous" /caAous"" e/c 8e roiv roiovroiv Xoycov ev
Tat? i/jvxcus o'a)(f)poavvr]v eyyiyveadat, ^s iyyevo-
ixevrjs /cat Trapovarjs paSiov rjSr] etvai rrjv vyUiav
/cat rfj K€(j)aXfj /cat rco dXXco acopt-ari TTopit^eiv.
B hihduKCxJV ovv fie TO re (f)dpp,aKov /cat ras" eTTcpSdg,
OTTios, e(f)r), TO) (f)apfj,dKq) rovrco jxrjheLS ere Treiaei rrjV
avTov Ke(f)aXrjv depanevetv, os dv fir] rrfv 4'vx'f]v
TrpwTOv TTapdcrxjj ttj incpSfj vtto gov OepaTrevdrjvai.
/cat yap vvv, e(f)r], tovt' eart, ro dfidfyrrjfia irepl
Tovs dvdpiOTTOVs, on x^P^^ eKarepov [aa)(f>pocrvvr)s
re /cat vyteta?]* larpoi nves einxeLpovaiv etvai'
Kai fioi Trdvv u(f)6Spa evereXXero fXT^re rrXovaiov
ovrco fiTjSeva elvai, firp-e yevvaZov firjre KaXov, o?
^ Tov 6\ov Burnet: to oXov dyvooiev jiss. : tov dWov d/jLeXoiev
Stobaeus.
^ (Tii}<ppo(T6vris T€ Kai vyidas om. Laur. Ixxxv. 6.
20
CHARMIDES
advising as I told you just now : " but Zalmoxis,"
he said, " our king, who is a god, says that as you
ought not to attempt to cure eyes without head, or
head without body, so you should not treat body
v^ithout soul " ; and this was the reason why most
maladies evaded the physicians of Greece — that
they neglected the whole, on which they ought to
spend their pains, for if this were out of order it
was impossible for the part to be in order. For all
that was good and e\'il, he said, in the body and in
man altogether was sprung from the soul, and flowed
along from thence as it did from the head into the
eyes. Wherefore that part was to be treated first
and foremost, if all was to be well with the head and
the rest of the body. And the treatment of the soul,
so he said, my wonderful friend, is by means of certain
charms, and these charms are words of the right sort :
by the use of such words is temperance engendered
in our souls, and as soon as it is engendered and
present we may easily secure health to the head, and
to the rest of the body also. Now in teaching me
the remedy and the charms he remarked, — " Let
nobody persuade you to treat his head with this
remedy, unless he has first submitted his soul for you
to treat with the charm. For at present," he said,
" the cure of mankind is beset ^"ith the error of
certain doctors who attempt to practise the one
method without the other." And he most parti-
cularly enjoined on me not to let anyone, however
wealthy or noble or handsome, induce me to disobey
21
PLATO
C e/xe 7T€L(T€i aXXcos TTOLelv. iyoj ovv — o/JiwfjLOKa yap
avTO), /cat fioL dvdyKrj Treideadai — TreiaofxaL ovv,
Kai aoL, idv fj,€V ^ovXr) Kara ras" tov ^evov ivroXds
TTjv ipvx'']v TrpaJTOv Trapaax^tv eTracrat rat? rov
0/>a/cos" eTTipBaXs, TTpoaoiaco ro ^dpjxaKov rfj /ce^a-
Xrj' el 8e fi-q, ovK dv €xoc{M€v 6 ri TTOLolfiev aoi, a>
<f>LXe ^apjjiiSrj.
'A/coycras" ovv jjlov 6 Kptrta? ravr' cIttovtos,
"Kpfjiaiov, €(f)7], c5 JliOK pares, yeyovos dv e'irj rj rrjs
Ke(f)aXi]s dadeveia rep veavlaKco, el dvayKaaO-^aerai
D Kal rrjv SidvoLav 8ta rrjv Kecf)aXrjv ^eXrlwv yeveadat.
Xeycxi fjuevroL aoi, on Xa/j/xtSTy? rcjv rjXiKLCordJv ov
fxovov rfj tSea SoKeZ hia^epeiv , dXXd Kal avrco
rovro), ov ai) (f)fjs rrjV eTTipSrjv ex^iv (f>fjs Se
aco(f)po(Tvv'r]S' "^ ydp;
Wdw ye, '^v S' eyo).
Eu roivvv ladi, ecjtr], on rrdw ttoXv hoKeZ aoi-
<f)pov€araros elvai rcov vvvi, Kal rdXXa iravra, eLS
oaov rjXLKias yJKet,, ovSevos xetpcov cov.
at yap, r]V o eyco, /cat OLKaiov, lo J^-appnoi],
St,a(f)epeLV ae rcov dXXcov Trdau Tot? roiovrois' ov
E ydp olfxat dXXov ovBeva rwv evddSe paSto;? dv
e^etv eTnSel^ac, Trotat Svo olKcai cwveXdovaai els
ravrov rcov ' Ad^vrjatv e/c rcov elKorcov /caAAt'ot dv
Kal dfielvco yevvrjaeiav r) e^ cov av yeyovas. f) re
ydp TTorpcpa vfjuv olKia, rj Kpirtov rov ApconlSov ,
Kal v-n 'AvaKpeovros Kal vtto HoXcovos /cat vtt
dXXcov TToXXcov TTOLTjrcbv eyK€Kcop,tacrp,€vrj rrapa-
hehorai rjpXv, cos Sta^e/aoucra KaXXet re /cat aperij
158 /cat rfj a'AAi^ Xeyop.evrj evhatp.ovici' Kal av rj npos
p/qrpos chaavrcos' YlvpLXd/JLTTOVs ydp rov aov dei-
■ 22
CHARMIDES
him. So I, since I have given him my oath, and must
obey him, will do as he bids ; and if you agree to
submit your soul first to the effect of the Thracian
charms, according to the stranger's injunctions, I
^^-ill apply the remedy to your head : othervsise we
shall be at a loss what to do with you, my dear
Charmides.
Then Critias, when he heard me say this, re-
marked, — This affection of the head, Socrates, will
turn out to be a stroke of luck for the young man, if
he is to be compelled on account of his head to im-
prove his understanding also. However, let me tell
you, Charmides is considered to excel his comrades
not only in appearance, but also in that very thing
which you say is produced by your charm : temper-
ance, you say it is, do you not ?
Certainly, I repUed.
Then be' assured, he said, that he is considered to
be far and away the most temperate person now
ahve, while in every other respect, for a youth of his
age, he is second to none,
WTiy, yes, I said, and it is only right, Charmides,
that you should excel the rest in all these respects ;
for I do not suppose there is anyone else here who
could readily point to a case of any two Athenian
houses uniting together which would be hkely to
produce handsomer or nobler offspring than those
from which you are sprung. For your father's house,
which comes from Critias, son of Dropides, has been
celebrated by Anacreon and Solon and many other
poets, so that it is famed by tradition among us as
pre-eminent in beauty and virtue and all else that
is accounted happiness ; and then, your mother's
house is famous in the same way, for of Pyrilampes,
23
PLATO
ov ovBels rcov eV rfj rjTTeipa) Xeyerai KoXXiwv koI
fjbel^ojv dvr]p So^at elvai, oaaKis CKelvos 7] Trapa
fMeyav ^aaiXea r) Trap dXXov rivd rtov ev rfj rjTreipcp
TTpea^evojv d(j)iKeTo, crv/jbTracra Se avrr] rj OLKia ovS-
€v TTJs erepas VTToSeearepa. e/c 317 tolovtcov yeyo-
vora ei/cds" ere ets" Trdvra Trpcbrov elvai. rd fiev ovv
B opcofieva rrjs iSea?, a) ^t'Ae vrat TXavKCOVOS, Sokcls
fjiOL ovheva rdjv irpo aov iv ovBevl V7TO^€^T]K€vaL^'
el 8e Srj Koi irpos aco(f)poavvr]v /cat Trpos rdAAa
Kara rov rovSe Xoyov iKavcvs Tre^VKas, fiaKapiov ae,
'qv S' eyw, d) <f)iXe Xap/xtSy^, r) fMijrrjp eriKrev. e^ec
8' ovv ovrcos. el puev aoi rjSrj TrdpearLV, ws Xeyei
K-pirlas oSe, aa>(f>poavvr] , /cat el aaxjypoiv iKavcbs,
ovSev en aoi ehet ovre rcov ZaA/ito^tSo? ovre
Tcov ' A^dptSos Tov 'YTTep^opeov eTTipScbv, aAA' avTO
C croL dv rjSrj horeov e'lrj to rrjs KecftaXrjs (f)dpp,aKov
el 8' en rovjcov emSerjs elvai SoKels, eTracrreov
TTpo rrjs TOV (f)apfiaKov Soaecos. avTos ovv p.oL
€1776, TTOTepov ofMoXoyels Tcp8e /cat (jjfjs Ikovcos yjSr]
/cat aa)(f>poavvrjs p,eTe)(eLV 7) ev^erjs elvai;
' Avepvdpidaas ovv 6 ^appbLSrjs TrpcoTov fiev ctl
KaXXioiv e(f)av'r]' /cat yap to ala)(vvT7]X6v avrov ttj
TjXiKia eTvpeipev eVetra /cat ovk dyevvdJs dneKpLvaTO'
elrre yap otl ov paSiov e'lrj iv to) TrapovTi ovd^
op^oXoyelv ovTe e^dpvcp elvai Ta epioTcLp^eva. edv
D p-ev ydp, rj 8' OS, p>r] (f)d) elvai ad)(f)p(x)v, d'/xa p,€V
aTOTTov avTov Kad^ eavTov rotairra Xeyeiv, dpa 8e
icai KptTtav TovSe ipevSrj eTriSei^o) /cat dXAovs
TToXXovs, ols 80/caj etrat ad)(f)pcov, cos tovtov
1 vTro^e^7)K€vai Madvig : virep^e^XijKivai mss.
^ A fabulous hero of the far north, to whom oracles and
charms were ascribed by the Greeks ; cf. Herodotus, iv. 36.
24
CHARMIDES
your uncle, it is said that no one in all the continent
was considered to be his superior in beauty or
stature, whenever he came as envoy to the great
king or anyone else in Asia, and his house as a
whole is no whit inferior to the other. Sprung
from such people, it is to be supposed that you
would be first in all things. And indeed, as regards
your visible form, dear son of Glaucon, I consider
that nowhere have you fallen behind any of your
ancestors. But if your nature is really rich in
temperance and those other things, as our friend
here says, blessed is the son, dear Charmides, I
exclaimed, that your mother has borne in you !
However, the case stands thus : if you already
possess temperance, as Critias here declares, and you
are sufficiently temperate, then you never had any
need of the charms of Zalmoxis or of Abaris the
Hyperborean,^ and might well be given at once
the remedy for the head ; but if you prove to be
still lacking that virtue, we must apply the charm
before the remedy. So tell me yourself whether
you agree with our friend, and can say that you are
already sufficiently provided vdih temperance, or
are deficient in it ?
At this Charmides blushed and, for one thing,
looked more beautiful then ever, for his modesty
became his years ; and then, too, he answered
most ingenuously, saying it was no easy matter
at the moment either to admit or to deny the words
of the question. For if, he went on, I say I am not
temperate, not only is it a strange thing to say against
oneself, but I shall at the same time be taxing
Avith untruth both Critias and many others who
consider me to be temperate, as he gives out ; while
25
PLATO
Xoyos' iav 8' av ^cD /cat ifiavTov eTratvcD, tcrai?
€7Ta)(B€s ^aveZrai- ware ovk ex^o 6 ri crot cltto-
Kpivco^ai.
Kat eyoj elrrov on fioi eLKora (f)alvr) Aeyeiv, c5
^apfiiSr]. Kai jjlol Sokcl, rjv 8' eyd), Koivfj av elvat
oKeTTTeov, eire KeKrrjaaL e'lre firj o TTwOdvofiat, tva
E firjTe av dvayKdt,7] Xeyecv d fMrj ^ovXei, fJ-i^T^ av iyu)
aaK€7Trco£ ctti ttjv larpiKT^v rpeircofjiat. el ovv aoi
(f)lXov, ideXco aKOTTelv p,erd aov' el 8e /at^, edv.
'AAAa Travrcuv pidXiara, e(f)r), <j}iXov' ware rovrov
ye eveKa, dnrj avrog oiet ^eXriov^ aKeifsaadai, ravrrj
OKOTTei.
Tfjhe roivvv, e<j>rjv eyoi, 8o/cer /xot ^eXrlarr\ el-
vac rj aKeifjLS Trepl avrov. S-qXov yap on, el aoi
159 Trdpean aoj(f)poavv7] , ex^is tc Trepl avrrjs So^d^eiv.
dvdyKT] ydp ttov ivovaav avrrjv, eXirep eveanv,
aiadrjaiv rtva Trapex^tv, e^ rjg So^a dv ris aot Trepl
avrrjs e'lrj, o rl ean /cat 077010^ n rj aa>(f)poavvrj'
rj OVK Oiet;
"Eycoye, e(f)rj, olp,ai.
OvKovv rovro ye, €(f)rjv, o oiet, eTTei.StjTTep eXXrjvi-
t,eiv eTTiaraaai, Kav eiTTOLS S-^ttov avrd 6 ri aot
(jyaiverai.
"laws, e(j>rj.
"\va roivvv roTraaojfxev e'ire aot eveanv elre \irj,
elrre, rjv 8' eyw, ri (f)rjs elvai ao)(f)poavvr)v Kara
rrjv arjv So^av.
B Kat OS ro p.ev rrpwrov wKvei re /cat ov rrdvv
rfdeXev dTTOKpivaadai' eTreira p^evroL eivev on 01
hoKol aaxbpoavvrj etvai ro Koapicos rrdvra rrpdrreiv
/cat rjavxfji eV re rats ohols ^ahi^ecv /cat Sta-
^ piXriov Heindorf : /SeXrt'w mss.
26
CHARMIDES
if, on the other hand, I say I am, and praise myself,
it will probably be found distasteful ; so that I
cannot see what answer I am to give you.
Then I said : Your answer is a natural one, in
my opinion, Charmides ; and I think, I went on,
that we must join in inquiring whether you possess
the thing I am asking after, or not, in order that
neither you may be forced to say what you do not
wish, nor I on my part may recklessly try my hand
at medicine. So if it is agreeable to you, I am ready
to inquire with you ; but, if it is not, to let it alone.
Why, nothing, he said, could be more agreeable
to me : so far as that goes, therefore, inquire in
whatever way you think we had better proceed.
Then this is the way, I said, in which I consider
that our inquiry into this matter had best be con-
ducted. Now, it is clear that, if you have temper-
ance with you, you can hold an opinion about it.
For being in you, I presume it must, in that case,
afford some perception from which you can form
some opinion of what temperance is, and what kind
of thing it is : do you not think so ?
I do, he repUed.
And since you understand the Greek tongue, I
said, you can tell me, I suppose, your view of this
particular thought of yours ?
I daresay, he said.
Then in order that we may make a guess whether
it is in you or not, tell me, I said, what you say
of temperance according to your opinion.
He at first hung back, and was not at all willing
to answer : but presently he said that, to his mind,
temperance was doing everything orderly and
quietly — walking in the streets, talking, and doing
PLATO
Aeyeaoai, /cat to. aAAa Travra coaravrcus TTOtetv /cai
fjiOL SoKet, €(f)r), avXXij^Srjv rjavxi'0'i"f]9 tis elvat o
'Ap' ovv, r^v S' lyoi, ev Aeyetj; (f>aaL ye rot,, a>
^apjjblSr], rovs r]avxiovs a<x)(j>povas elvat' LScofxev
Srj e'i TL XeyovoLv. etVe yap fxot, ov rcov KaXaJv
C p-evroL rj (j(x)(j)poavvq iarl;
Hdvv ye, €(f>r).
Ylorepov ovv KoXXtarov ev ypapp.arLarov to.
op,oLa ypap,p,ara ypd<j)eiv ra^v rj 'r]ov)(rj;
Tt 8' dvayiyvcoaK€LV ; rax^ojs rj ^paSeojs;
Ta)(ecoS'
Kat p,€v Srj /cat ro KidapL^eiv rax^ojs Kal to
iraXaieiv o^ecos ttoXv KaXXiov rod 'qavxfj t€ /cat
PpaSecos ;
Nat'.
Tt 8e 7TVKT€V€iv Tc /Cat TrayKpaTLat^eLV ; ov^
(Laavrcog;
Yidvv ye.
Qelv 8e /cat dXXeaOai /cat rd rod ac6p,aros
D arravra epya, ov rd p,ev o^ecos /cat ra^v yiyvo-
peva rod KaXov earl, rd Se [jS/aaSea]^ p,6ycs re
/cat rjavx^a rod alaxpod;
OatVerat.
Oatverat apa rjp.lv, ecfyrjv eyco, Kard ye ro au)p,a
ov ro rjavxi'OV, dXXd ro rdx^crrov /cat d^vrarov
KaXXiarov ov. rj ydp ;
. Yidvv ye.
*H he ye aoxfypoavvrj koXov rt, rjv ;
Nat.
^ ^pa54a seel. Heindorf.
28
CHARMIDES
everything else of that kind ; and in a word, he said,
I think the thing about which you ask may be called
quietness.
Well, I said, are you right there ? They do
say, you know, Channides, that quiet people are
temperate : so let us see if there is anything fn
what they say. Tell me, is not temperance, how-
ever, among the honourable things ?
To be sure, he said.
Well, which is most honourable at the writing-
master's, to write the same sort of letters quickly
or quietly ?
Quickly.
And in reading, to do it quickly or slowly ?
Quickly.
And so, in the same way, to play the l}Te quickly,
or to wrestle nimbly, is far more honourable than
to do it quietly and slowly ?
Yes.
And what of boxing, alone or combined with
wresthng ? Is it not the same there too ?
To be sure.
And in running and leaping and all activities of
the body, are not nimble and quick movements
accounted honourable, while sluggish and quiet
ones are deemed disgraceful ?
Apparently.
So we find, I said, that in the body, at least, it
is not quietness, but the greatest quickness and
nimbleness that is most honourable, do we not ?
Certainly.
And temperance was an honourable thing ?
Yes.
29
PLATO
Ov Toivvv Kara ye to aajfia rj r^avx^iorris av dAA'
7j raxvrrjs aoxjypovicrrepov eir], eTretS?) KaXov rj
aoi^poavvrj.
"YiOLKev, €(f)'r]-
E , Tt be; -^v 8' eyco, evfiaOla /caAAtov 'q hvajxadia;
"EcTTi Be y', e(f)r]v, rj fiev evfxadia Ta)(€(os fiavOd-
veiv, rj 8e Svafxadla rjav)(f] Kal ^paSecos;
Nat.
AcSdcTKetv 8e aAAov ov rax^cos KaXXiov koI
a(f)6Spa p,dXXov -q 'qcrvxfj Te /cat ^paSecos ;
Nat'. ^ ^ ' • ^
Tt 8e; dvap.ip.vr]aKead ai Kal fjueiJivrjcrdat '^crvxfj
re Kal ^paSecos /caAAtov 7} cr^oSpa /cat raxecos ;
Jl(f)6Sp\ ^(/>f], Kal Taxeois.
160 *H 8' dyxi'Voia ovx} o^vttjs tls ecm rrjs ^^x^S,
dAA' ovx} rjcrvx^cL;
^AXr]drj.
OvKovv Kal TO cruvievai rd Xeyofieva, /cat ev
ypapLp-ariOTOV Kal Kidaptcrrov Kal ctAAo^t Travraxov,
ovX d)s TjcrvxdLrara dAA' a>s" rdx^crrd eort /cdAAtora;
Nat.
'AAAd p.rjv ev ye rats ^"qr-qo-eai ttjs fpvx'rjs Kal
ru) ^ovXeveadai ovx d ')7au;^ta>raTo?/ (hs eycb ot/xat,
/cat pLoyig ^ovXevo/xevos re /cat avevpiaKOJv eTraivov
80/cet d^ios elvai, dXX 6 paara re /cat ra^^tora
rovTO Spcjv.
B "Ecrrt Tai}ra, 6^77.
OvKovv TTavra, tjv 8' eyco, dt Xa/a^LttSry, i^/Lttv /cat
TO. TTepl rrjv ipvx'^v Kal rd Trepi, to adJfJLa, ra tov
^ r)avxi-'iiTa.TOi Cobet ; TjavxtoTaros MSS.
SO
CHARMIDES
Then in the body, at least, it is not quietness but
quickness that will be the more temperate thing,
since temperance is honourable.
So it seems, he said.
Well now, I went on ; in learning, is facihty the
more honourable, or difficulty ?
Facihty.
And facihty in learning, I said, is learning quickly,
and difficulty in learning is learning quietly and
slowly ?
Yes.
And is it not more honourable to teach another
quickly and forcibly, rather than quietly and slowly ?
Yes.
Well now, is it more honourable to be reminded
and to remember quietly and slowly, or forcibly
and quickly ?
Forcibly, he replied, and quickly.
And is not readiness of mind a sort of nimbleness
of the soul, not a quietness ?
True.
And to apprehend what is said, whether at the
^\Titing-master's or the h-re-master's or anjrwhere
else, not as quietly as possible, but as quickly, is
most honourable ?
Yes.
Well, and in the searchings of the soul, and in
dehberation, it is not the quietest person, I imagine,
or he who deliberates and discovers \\ith difficulty,
that is held worthy of praise, but he who does this
most easily and quickly.
That is so, he said.
Then in all, I said, Charmides, that concerns
either oiu: soul or our body, actions of quickness and
SI
PLATO
TO-xovs re koI ttjs o^vrrjros /caAAtcu ^aiverai r^ ra
rrjs ^pahvrrJTOs re /cat rjavxi'Orr^ros ;
OvK dpa Tjovxt'Or'qg ns rj aoi^poavvrj av etrj,
ou8' Tjavxios 6 aa)cf)pa)v ^los, e/c ye rovrov rov
Xoyov, iTTeiSri KaXov avrov Set etvat aiL^pova ovra.
C Svolv yap 8r) ra erepa, ■^ ovSap,ov rjijuv rj ttolvv ttov
oXLyaxov at rjavxi-OL TTpd^ets iv rep jSta> KaXXiovs
e<^dvrjaav rj at raxelai re /cat laxvpai. el 8' ovv,
& <j)iXe, OTt p,dXiara jjirjBev eXdrrovs at rjovxi-oi
rwv a(f)oSpd)v re /cat rax^tcov npd^eoiv rvyxdvovai
KaXXlovs ovaai, ovhe ravrrj aaj<f)poavvr} dv etr]
^laXXov Tt ro rjovxfj Tipdrreiv rj ro (T(f>68pa re
/cat rax^cos, ovre ev /SaSta/ia) ovre ev Ae^et ovre
dXXodi ovSafiov, ouSe o rjcrvxi-os ^ios [KOCT/i-tos"]^
rod fjbr] rjcrvxiov (jco<j)povearepos dv e'lrj, eTreihrj
D ev rep Xoyo) rcov KaXojv Tt r)p,tv rj acocfypoavvq
VTTereOrj, /caAct he ovx rjrrov rd rax^o. rcov rjcrvx^iov
7Te(f>avrat.
'Op6(jL)9 /xot SoKets, ^(/>y], c5 TiiOKpares, elprjKevai.
riaAti' roivvv, •^v 8' eyd), cS ^app.ihrj, /jidXXov
TTpoaexoJV rov vovv /cat els aeavrov ip^^Xeifjas ,^
evvorjoas ottolov rtvd ae Trotet i^ aoi^poovvri
TTapovaa /cat Trota Tt? ovaa roiovrov aTTepyat,OLro
dv, rrdvra ravra avXXoyLadp,evos elire ev /cat
dvSpelcos, ri aoi ^atVerat eivat.
E Kat OS" eTTtaxdiv /cat ttovv dvhpiKchs irpos eavrov
SiaaKeipdfjievos , Ao/cet roivvv /xot, e^^y, alaxvveadai
TToielv rj ua>(f)poavvr} /cat alaxvvrrjXov rov avdpcorrov,
/cat eivat OTrep alSd)s t^ aa)(f)poavvrj,
^ Kb(7fiio% seel. Heindorf.
2 i/x^\4\pas Burnet : (XTrefj-^X^xj/as, d7ro|3\^i/'as mss.
3S
CHARMIDES
nimbleness are found to be more honourable than
those of slowness and quietness ?
It looks hke it, he said.
So temperance cannot be a sort of quietness, nor
can the temperate Ufe be quiet, by this argument
at least ; since, being temperate, it must be honour-
able. For we have these two alternatives : either
in no cases, or I should think in very few, can we find
that the quiet actions in hfe are more honourable
than the quick and \igorous ones ; or at all events,
my friend, if of the more honourable actions there
are absolutely as many quiet ones as forcible and
quick, not even so wiU temperance be acting quietly
any more than acting forcibly and quickly, either
in walking or in talking or in any other sphere :
nor will the quiet hfe be more temperate than the
unquiet ; since in our argument we assumed that
temperance is an honourable thing, and have found
that quick things are just as honourable as quiet
things.
Your statement, he said, Socrates, seems to me
to be correct.
Once more then, I went on, Charmides, attend
more closely and look into yourself; reflect on
the quahty that is given you by the presence of
temperance, and what quality it must have to
work this effect on you. Take stock of all this and
tell me, hke a good, brave feUow, what it appears
to you to be.
He paused a httle, and after a quite manly effort
of self-examination : Well, I think, he said, that
temperance makes men ashamed or bashful, and
that temperance is the same as modesty.
VOL. VIII D 33-
PLATO
Etra, rjv 8 iyo), ov KaXov dpri cofMoXoyeis rrjv
ao)<f>poavv'qv elvai;
Yidvv y* , €(f)rj.
OvKovv Kal dyadol dvSpes ol awcfipoves ;
Nat.
A/a' ovv dv eirj dyadov, o nrj dyadovs aTrepyd^erai ;
Ov Srjra.
Ov /xovov ovv dpa KaXov, aAAd Kal dyaOov iariv.
161 "E/xotye So/cei.
Tt ovv; rjv 8 iyco' 'Op.ijpa) ov TTiareveis KaXd>s
Xeyeiv, Xeyovn on
aiScus" 8 ovK dyadrj Kexprj/J-evo) dvSpl Trapelvai;
"Eycoy', e^Ty.
' EoTti' apa, (x)s eoLKev, al8d)s ovk dyadov Kal
dyadov.
OatVerai .
lla}(f>po(jvv7] 8e ye dyadov, eiirep dyadovs Trotet
ols dv TTapfj, KaKovs 8e p.rj.
AAAa pbr^v ovro) ye SoKeX p.oi ex^iv, cos ov XeyeiS'
Ovk dpa aoi(f>poavvrj dv e'trj al8a)s, eiTrep ro p.ev
B dyadov rvyxdvei ov, alhojs 8e [}J'r]Y ovhev fiaXXov
dyadov r) Kal KaKov.
AAA' kfJiOLye SoKel, e(f)r], a> ^coKpares, rovro
jxev opddjs XeyeadaL- rohe 8e OKexfjai ri aoi SoKel
eivai TrepL aoj(f)poavvrjs . dpn yap dvefjLvqadrjv o
TjSr] rov r]Kovara Xeyovros, on, aco(f)poavv7] dv eirj
ro ra eavrov vpaTreiv. oKoireL ovv rovro el
opdcos ooL hoKel Xeyeiv 6 Xeycov.
Kat eyo), 'Q. paape, €(f)r]v, Kptriov rovBe dKiJKoas
C avro Tj dXXov rov rwv ao(f)cov.
^ /XT] seel. Ast.
34
CHARMIDES
Well now, I asked, did you not admit a moment
ago that temperance is honourable ?
Certainly I did, he said.
And temperate men are also good ?
Yes.
Well, can that be good which does not produce
good men ?
No, indeed.
And we conclude that it is not only honourable,
but good also.
I think so.
Well then, I said, are you not convinced that
Homer ^ is right in saying —
Modesty, no good mate for a needy man ?
I am, he said.
Then it would seem that modesty is not good,
and good.
Apparently.
But temperance is good, if its presence makes
men good, and not bad.
It certainly seems to me to be as you say.
So temperance cannot be modesty, if it is in fact
good, while modesty is no more good than evil.
Why, I think, he said, Socrates, that is correctly
stated ; but there is another \-iew of temperance
on which I would like to have your opinion. I
remembered just now what I once heard someone
say, that temperance might be doing one's own
business. I ask you, then, do you think he is
right in saying this ?
You rascal, I said, you have heard it from Critias
here, or some other of our >vise men !
1 Od. xvii. 347.
35
PLATO
Eot/cev, €^17 o K/oirt'a?, a'AAou* ov yap §17 e/xou ye.
'AAAo. Ti Sta^e/aei, -^ 8' oV, o \apfj.(,Srjs , c5
JlcoKpares, orov rJKovaa;
OvSev, -^v S' eyco* Trdvrcos yap ov rovro aKeirreov,
ocrrt? ayro elnev, dXXa irorepov dXrjdes Xeyerai
7] ov.
Nvv opOcJJs Aeyets", 77 8' o?.
Nt] Ata, ■^v 8' eycu* aAA' el /cat evpijaofiev avro
OTTTj ye exei, 6avp.dt,oi}M dv alviyiMart ydp tlvl
eoLKev.
"On Br] TL ye; e(f)rj.
"Ort ov Stjttov, rjv 8' eyco, fj rd pT^fiara e^dey^aro,
D rarjrrj koI evoei 6 Xeycov aco^poavvrjv etvai ro rd
avTOV irpdrreiv. ^ av ovSev irjyfj Trparrevv rov
ypafifiaricmijv, orav ypd<j>rj r] dvayiyv(x)aKr] ;
"Eycoye, rjyovfMai fxev ovv, e<j)rj.
AoK€L ovv aoi TO avTov ovofJia pLovov ypd(f)€iv 6
ypap,p,arLCjr'r]s Kal dvayiyvoiaKeiv , r] vpds tovs
TTalSas SiSdcTKeiv, ■^ ovSev rjrrov rd rwv e^dpcov
eypd^ere r) to. vp^erepa /cat rd rcov (jiiXcov dv6p,ara;
Ovhev rjrrov.
^H ovv eTToXvTTpayp,ovelre /cat ovk eaco^povelre
E rovro Bpcovres;
OvSap^cos .
Kat iJi,r]v ov rd vp^erepd ye avrdJv eTvparrere,
etirep ro ypd(f)eLv Trpdrreiv ri eari /cat to avaytyvctS-
cr/cetv.
'AAAo. p,-^v ear IV.
Kat ydp ro Idadai, d) eralpe, /cat ro ocKoBop^etv
Kal rd v<f)aiveLV /cat rd jjrLViovv rexvrj oriovv rcov
' r€)(yr]s epycov aTTepyd^eadai Trpdrreiv BtJttov ri
eariv.
S6
CHARMIDES
Seemingly, said Critias, from some other ; for
indeed he did not from me.
But what does it matter, Socrates, said Charmides,
from whom I heard it ?
Not at all, I rephed ; for in any case we have not
to consider who said it, but whether it is a true
saying or no.
Now you speak rightly, he said.
Yes, on my word, I said : but I shall be surprised
if we can find out how it stands ; for it looks like
a kind of riddle.
WTiy so ? he asked.
Because, I repUed, presumably the speaker of
the words " temperance is doing one's own business "
did not mean them quite as he spoke them. Or
do you consider that the scribe does nothing when
he writes or reads ?
I rather consider that he does something, he rephed.
And does the scribe, in your opinion, MTite and
read his own name only, and teach you boys to do
the same with yours ? Or did you \\Tite your
enemies' names just as much as your own and your
friends' ?
Just as much.
Well, were you meddlesome or intemperate in
doing this ?
Not at all.
And you know you were not doing your own
business, if writing and reading are doing something.
Why, so they are.
And indeed medical work, my good friend, and
building and weaving and producing anything what-
ever that is the work of any art, I presume is doing
something.
37
PLATO
Udvv ye.
Tt ovv; -qv 8' iyo), 8ok€l dv aoi ttoXls ev oiKel-
adai VTTO rovTov rod vofjiov rov KeXevovrog to
eavTov IfMaTiov e/cacrrov v<f>aLV€iv /cat rrXvveiv, /cat
VTToS-qfjLara aKvroTOjxelv , /cat XrjKvdov /cat arXey-
162 yt'Sct /cat TaAAa Travra /caret rov ainov Xoyov, riov
fxev dXXorplujv fjurj dirreaQai, rd he. eavrov eKaarov
epyd^cardal re /cat Trpdrreiv ;
OvK e/xoiye So/cet, rj 8' 6s.
'AAAo. fMevroL, e(f>rjv iyu), <ra)<j)p6vo)S yc. ocKovaa
€v dv oiKoZro.
net)? 8' ovk; ecfiT).
OvK dpa, riv 8' iyco, rd rd roiavrd t€ /cat ovro)
rd avrov Trpdrrciv awcfypoavvr] dv eirj.
Ov (f)alv€r ai.
'HtvtTTeTO apa, ojs eoiKcv, OTrep dpri iyd> eXeyov,
6 Xiyoiv rd rd avrov Trpdrreiv aco^poavviqv euvav
ov yap TTOV ovrto ye rjv evrjdrjs' rj rivos rjXidiov
B rJKovaas roxrrl Xeyovros, c5 ^ap/juiSr] ;
"H/ctcrra ye, e^-q, eirei roi /cat ndw e8o/C€t cro(f)ds
elvai.
Ilavros roivvv p,dXXov, d>s €p,ol So/cet, aiviy/xa
avrd TTpov^aXev, cos ov y^aXeirov rd rd avrov
rrpdrreiv yva)vai 6 ri rtore eariv.
Tt ovv dv ell] TTore rd rd avrov rrparreiv ; €X€iS
eiTTelv ;
Ovk ot8a jxd At" eycoye, rj 8' ds' dAA' laa)s ovhev
KcoXvei fjLTjSe rov Xeyovra /jirjdev etSeVat o rt, evoei.
38
CHARMIDES
Certainly.
Well then, I went on, do you think a state would
be well conducted under a law which enjoined that
everyone should weave and scour his o^vn coat, and
make his own shoes, and his o\\'n flask and scraper,^
and everj-thing else on the same principle of not
touching the affairs of others but performing and
doing his own for himself ?
I think not, he rephed.
But still, I said, a state whose conduct is temperate
will be well conducted.
Of course, he said.
Then doing one's own business in that sense and in
that way \\ill not be temperance.
Apparently not.
So that person was riddling, it seems, just as I said .
a moment ago, when he said that doing one's own
business is temperance. For I take it he was not
such a fool as all that : or was it some idiot that you
heard saying this, Charmides ?
Far from it, he rephed, for indeed he seemed to
be ver)' -wise.
Then it is perfectly certain, in my opinion, that he
propounded it as a riddle, in view of the difficulty of
understanding what " doing one's o^vn business " can
mean.
I daresay, he said.
Well, what can it mean, this " doing one's own
business " ? Can you tell me ?
I do not know, upon my word, he rephed : but I
daresay it may be that not even he who said it knew
* The flask contained oil for anointing the body before
exercise, and the scraper was for scraping it afterwards, or
at the bath.
39
PLATO
/cat a/xa ravra Xeycov vrreyiXa re /cat elg rov
Kpiriav atre^Xe-nev .
C Kat o KjOtTtas- S^Ao? /xei' t^v' /cat vraAat aycoviibv
/cat (f)tXoTifliJOS TTpoS T€ TOP Xap/Xt'ST^V /Cat TTpO? TOVS
Trapovrag excov, fMoyis 8' iavrov iv rep Trpocrdev
Karexojv Tore ovx otos re iyevero' 8o/cet yap [xol
TTavros pbdXXov dXrjdes etvai, o eyco VTreXa^ov, rov
Kptrtoy OLKrjKoevaL rov y^app,ihr]v ravrr)v rrjv
aTTOKpiaiv TTcpl rrjs a(x)(f)poavvr]s . 6 fxev ovv
Xap/xiSrjs" ^ovXa/xevos fMrj avros vrrexetv Xoyov aAA'
D €K€ivov rrjs aTTOKpiaeojs , VTreKcvcL avrov eKelvov,
/cat iveSeLKvvro cos i^€XrjXeyp,evos e'lr]' 6 S' ovk
rjveaxero, aAAa p.oL eSo^ev opyiadrjvaL avra> coairep
TTOLiqrr^g VTTOKpirfj /ca/ccos' Stari^eWt to, iavrov
. 7:oir\p,ara' war' ep.^Xeijjag avrw etrrev, Ovrws olei,
d) Xap/itSry, el av p,rj olada 6 ri ttot' evoet os e<f)r^
aco^poavviqv elvai ro ra iavrov Trpdrreiv, ovSe Brj
eKeZvov elhevai;
'AAA', CO ^eXriare, e(f)7]v eyco, Kptrta, rovrov p.ev
ovhev davpLaarov dyvoeZv rrjXLKovrov ovra- ue Se
E 7TOV eiKos elSevai /cat rjXiKtas eVe/ca /cat eTTip^eXeias.
el ovv avyxcopeis rovr' elvat aoj(f)poavvrjv oirep
ovroal Xeyei, /cat TrapaSexj] rov Xoyov, eya>ye ttoXv
av tJSlov puerd aov aKorrolpbrjv , eiV dXrjdes eire p-r]
TO Xexdiv.
AAAa Trdvv avyxo)pa>, e<f>r], /cat TrapaSexopbai.
KaAcDs" ye av roivvv, rjv 8' iyo), ttolcov. Kat p.oL
Xeye, -^ /cat a vvv Sr] rjpiorcov iyd) avyxfJ^P^Zs, rovs
Srjpbiovpyovs Trdvrag TTOLelv ri;
"Yiycoye.
'H ovv hoKovai aoL rd iavrdJv pbovov TToieZv rf
/cat ra rwv dXXuiv ;
40
CHARMIDES
in the least what he meant. And as he said this he
gave a sly laugh and glanced at Critias.
Now Critias for some time had been plainly burning
with anxiety to distinguish himself in the eyes of
Charm ides and the company, and having with diffi-
culty restrained himself heretofore, he now could
do so no longer ; for I beheve that what I had
supposed was perfectly true — that Charmides had
heard tlais answer about temperance from Critias.
And so Charmides, wishing him to make answer
instead of himself, sought to stir him up in particular,
and pointed out that he himself had been refuted ;
but Critias rebelled against it, and seemed to me to
have got angry with him, as a poet does with an actor
who mishandles his verses on the stage : so he looked
hard at him and said : Do you really suppose, Char-
mides, that if you do not know what can have been
the meaning of the man who said that temperance
was doing one's OAvn business, he did not know either ?
Why, my excellent Critias, I said, no wonder if our
friend, at his age, cannot understand ; but you, I
should think, may be expected to know, in view of
your years and your studies. So if you concede that
temperance is what he says, and you accept the
statement, for my part I would greatly prefer to
have you as partner in the inquiry as to whether this
saying is true or not.
Well, I quite concede it, he said, and accept it.
That is good, then, I said. Now tell me, do you
also concede what I was asking just now — that all
craftsmen make something ?
I do.
And do you consider that they make their o"wn
things only, or those of others also ?
41
PLATO
163 Kat ra rcov ctAAcov.
Zico(ppovovat,v ovv ov to, eavrojv fxovov TTOiovvres .
Tt yap KcoXvei; €(f)rj.
voev e/xe ye, rjv o eyco- aAA opa /jltj €K€lvov
KOiAvcL, OS VTToOefievos cra>(l)poavvr]v elvat ro ra
eavrov Trparreiv CTretra ovSev (fj-qai kojXv€lv Kal
rovs ra rcbv dXXojv Trpdrrovras craxftpoveLv .
Eyoj yap ttov, rj S' 6s, rovd^ (x)p.oX6yr]Ka, (Ls ol
ra TOJv aXXiov Trpdrrovres aoj(f)povovaLv , r) rovs
TTOLovvras (hfioXoyrjaa ;
EiTre not,, rjv 8' iyo), ov raxnov KaXels ro TTOtelv
Kal ro irpdrreiv;
B Ov fMevroL, €(f)r]' ovSd ye ro ipyd^eaOai, Kal ro
TTOLeiv. e/jiaOov yap Trap' 'HcrtdSou, os €(f)rj, epyov
S ovSev elvat oveiSos. olei ovv avrov, el rd rotavra
epya e/caAet Kal epydt^eadai Kal Trpdrreiv, ola vvv
Srj ov eXeyes, ovhevl dv ovethos (j)dvai elvai OKvro-
rop.ovvrL rj rapL-)(OTTa>Xovvri t) ctt' OLK-qp^aros Kad-
7]p,€V(p; ovK o'ieadai ye XPV> ^ ScoK/oares', aAAa Kal
C eKelvos, ot/xat, Trotr^criv Trpa^ews Kat epyaaias dXXo
ivofiLl^e, Kal 7Tolr]p,a fiev yiyveodai dveihos evlore,
orav firj fierd rov KaXov yiyv-qrat, epyov 8e ovSe-
TTore ovhev oveihos' rd ydp KaXdJs re Kal d)(j>eXip,cos
TTOLOvfxeva epya eKdXei, Kal epyaaias re Kat jrpd^eis
ras roiavras iroiiqcreis. (f)dvaL 8e ye xp'h x^'- oiKeta
pLova rd roiavra rjyeladaL avrov, rd 8e ^Xa^epd
TTavra aXXorpia- oiore Kal 'Horto8ov )(pr) oteadai
Kal dXXov, oarts <f)p6vLp,os, rov rd avrov TTpdrrovra
rovrov aaxjypova KaXelv.
^ The Greek word woie'tv ("make") can also mean the
same as irpdrreiv (" do ").
42
CHARMIDES
Those of others also.
And are they temperate in not making their o^vn
things only ?
Yes : what reason is there against it ? he said.
None for me, I rephed ; but there may be for liim
who, after assuming that temperance is doing one's
OAvn business, proceeds to say there is no reason
against those also who do others' business being
temperate.
And have I, pray, he said, admitted that those
who do others' business are temperate ? Or was my
admission of those who make ^ things ?
Tell me, I said, do you not call making and doing
the same ?
No indeed, he replied, nor working and making the
same either : this I learnt from Hesiod,^ who said,
" Work is no reproach." Now, do you suppose that
if he had given the names of working and doing to
such works as you were mentioning just now, he
would have said there was no reproach in shoe-making
or pickle-selhng or serving the stews ? It is not to
be thought, Socrates ; he rather held, I conceive,
that making was different from doing and working,
and that while a thing made might be a reproach if
it had no connexion with the honourable, work could
never be a reproach. For things honourably and
usefully made he called works, and such makings he
called workings and doings ; and we must suppose .
that it was only such things as these that he called
oiu- proper concerns, but all that was harmful, the
concerns of others. So that we must conclude that
Hesiod, and anyone else of good sense, calls him
temperate who does his own business.
2 Works and Bays, 309.
43
PLATO
D 'Q. KptTta, ■^v 8' iyco, /cat evdvs dp^ofjuevov aov
ax^Sov ifMavdavov rov Xoyov, on rd oiKeZd re /cat
Td avrov dyaOd KaXoir^g, /cat rds rwv dyadcov
TTOi-qaets Trpa^ets" /cat ydp Il/JoSt/coti fxvpia rivd
aKrjKoa irepi dvojjbarwv Statpovvros. aAA' iyco ctol
TiOeadai fxev rcijv ovopidrcjov SiScofjbi ottt) dv ^ovXt]
eKaarov S-qXov 8e p,6vov e<^' o n dv (f>€pr]g rovvofxa
o TL dv Xeyrjs- vvv ovv TrdXiv i^ dpx'fjs aa<j)eaTepov
E optCTttf dpa rr]V tojv ayaOoJv Trpd^iv •^ TToiiqaiV tj
oTTcos crv jSouAet 6vop,dl,€i,v, Tavrrjv Aeyet? av aoj-
(fypocTVvqv elvai;
"Eiycoye, €.<j>rj.
OvK dpa aco(f)pov€L 6 rd /ca/ca Trpdrroiv, dAA' o
rd ay ad a;
Sot 8e, T^ 8' OS, (h ^eXriare, ov)( ovrco So/cet;
"Ea, rjv 8' iyo)' jjbrj ydp ttco rd ifMol Sokovv
aKOTTcbfiev, dAA' o ai) Aeyet? vw.
'AAAd jjiivroL eywye, €(f)r), rov fxr) dy add dAAa
/ca/cd TToiovvra ov 0i^/x.i ao)(f)pov€LV , rov he dyadd
dXXd p,r] /ca/cd aco^poveZv rrjv ydp rdJv dy adoJv
irpd^LV (TCJ(f)poavvr)v elvai aa(f)cog crot Sto/ot^o/xat.
154 Kat ovSev ye ae laojs KcoXvei dXrjdrj Xeyeiv rohe
ye fievroL, rjv 8' eyo), davpidt^o}, el (70i(j>povovvras
dvdpcoTTOvs rjyfj ov dyvoelv on acoj>povovaiv .
'AAA' ovx rjyovpLai, e(f)rj.
OvK oXiyov rrporepov, ecjirjv eyci), eXeyero vtto
aov, on rovs hrjp^iovpyovs ovhev KcoXvet /cat ai; rd
rcov dXXa>v TTOiovvr as aa)<j>povelv ;
EAeyero ydp, e^rf dXXd ri rovro;
Ovhev dXXd Xeye el 8o/cet ris aoi larpos, vyid
^ " Names " here includes any substantive words such as
44
CHARMIDES
Ah, Critias, I said, you had hardly begun, when I
grasped the purport of your speech — that you called
one's proper and one's o-s^ti things good, and that the
makings of the good you called doings ; for in fact
I have heard Prodicus drawing innumerable dis-
tinctions between names. ^ Well, I \\nll allow you any
application of a name that you please ; only make
clear to what thing it is that you attach such-and-
such a name. So begin now over again, and define
more plainly. Do you say that this doing or making,
or whatever is the term you prefer, of good things, is
temperance ?
I do, he rephed.
Then not he who does evil, but he who does good,
is temperate ?
And do not you, my excellent friend, he said,
think so ?
Leave that aside, I said ; for we have not to con-
sider yet what I think, but what you say now.
Well, all the same, I say, he replied, that he who
does e\'il instead of good is not temperate, whereas
he who does good instead of e\-il is temperate : for I
give you " the doing of good things is temperance "
as my plain definition.
And there is no reason, I daresay, why your state-
ment should not be right ; but still I wonder, I went
on, whether you judge that temperate men are
ignorant of their temperance.
No, I do not, he said.
A httle while ago, I said, were you not saying that
there was no reason why craftsmen should not be
temperate in making others' things as well ?
Yes, I was, he said, but what of it ?
Nothing ; only tell me whether you think that a
45
PLATO
B TLva TTOLCov, OL)(^eAi/xa kol iavro) TTOielv /cat eKelvu)
ov la>ro ;
"E/xoiye.
OvKovv TO. Seovra TrpdrreL 6 ye ravra Trpdrriov;
'0 ra Sdovra Trpdrrcov ov aaxfypovei;
Hco(f)pov€L p.kv oSv.
^H ovv /cat yiyvcouKeiv dvdyKr] rco larpa> orav re
<h(f)€\ip.o}s larat /cat orav [mtJ; /cat eKdarcp rcov
hrjpLLOvpywv , orav re fxeXXr] oviqaeadai aTTO rov
epyov ov dv Trpdrrr], /cat orav pufj;
"lacjs ov.
^KvLore dpa, rjv 8' eyu), <h(j>eXip.cos Trpd^as t]
C ^Xa^epoJs 6 larpos ov yiyvcocrKei eavrov cos eirpa-
^ev /catVot (h^eXip.ois Trpd^as, cos 6 aos Xoyos,
aoj(f)p6va>s enpa^ev ■^ ov^ ovrcos eXeyes ;
"Kycoye.
OvKOVV, chs eoLKev, iviore a>0eAt/x.a>s" irpd^as
irpdrrei fiev aaxfipovcos /cat aa)(f>pov€X, dyvoeZ S'
eavrov ori aaxfypovel ;
'AAAo. rovro fxev, e^r], d> Sco/cpare?, ovk dv TTore
yevoiro, dAA' et rt cri) otet e/c rcov efnrpoadev vtt*
ifMov chpioXoy 7] jxevajv els rovro dvayKolov elvai
D crvfM^aLveLv, eKelvcov dv ri eycoye p,dXXov ava^et/xTjv,
/cat OVK dv alaxvvdeLTjv on p,rj oy;^t opdcos (f^avai
elp-qKevaiy fiaXXov yj irore avyx^t^P'^croLLiJ,' dv dyvo-
ovvra avrov eavrov dvOpconov aco(f)poveLV . a^^hov
ydp Tt eycoye avrd rovro (jnqp^i elvai aco(f)poavvrjv,
ro ytyvcjoarKetv eavrov, /cat avpi,(f>epojMat, rep ev
AeX(f)OLS dvadevrt ro roiovrov ypdfxjjia. /cat ydp
rovro ovrco p,oi 8o/cet rd ypa/x/xa dvaKetaOai, cos 817
TTpoaprjGLS ovcra rov deov rcov eiaiovrtov avri rov
46
CHARMIDES
doctor, in making someone healthy, makes a helpful
result both for himself and for the person whom he
cures.
I do.
And he who does this does his duty ?
Yes.
Is not he who does his duty temperate ?
Indeed he is.
Well, and must the doctor know when his medicine
will be helpful, and when not ? And must every
craftsman kiiow when he is hkely to be benefited by
the work he does, and when not ?
Probably not.
Then sometimes, I went on, the doctor may have
done what is helpful or harmful without knoNsing the
effect of his oa^ti action ; and yet, in doing what was
helpful, by your statement, he has done temperately.
Or did you not state that ?
I did.
Then it would seem that in doing what is helpful
he may sometimes do temperately and be temperate,
but be ignorant of his o%\'n temperance ?
But that, he said, Socrates, could never be : if you
think this in any way a necessary inference from my
prexious admissions, I would rather withdraw some
of them, and not be ashamed to say my statements
were \sTong, than concede at any time that a man
who is ignorant of himself is temperate. For I would
almost say that this very thing, self-knowledge, is
temperance, and I am at one with him who put up
the inscription of those words at Delphi. For the
purpose of that inscription on the temple, as it seems
to me, is to sers-e as the god's salutation to those who
47
PLATO
E X^^P^> <^S" TOVTOV jjuev ovk opdov ovTos rod Trpoaprj-
fjLaros, rov ;^atpetv, ouSe Selv rovro irapaKeXeveadac
aAAT^Aot? aAAo. aa)(f>pov€LV . ovrui p,€V hrj 6 deos
•npoaayopevei tovs elcriovTas els to Upov hia(j)ipov
n •^ ol avdpcoTTOL, chs Stavoovfxevos avedrjKev 6
dvadeis, cu? fioi SoKel- Kal Xeyei, -npos rov det
etcrtoi/ra ovk ctAAo rt -q croj(f)p6v€t, (fjrjalv. alviypia-
TcoSearepov 8e St], a*? /xavrt?, Ae'yef to yap yvwdi
aavTov /cat to ao)<f)p6v€i eoTi fxev TavTov, d>s to.
165 ypoLfifjiaTOL ^rjoi Kal iyco, Ta^o. 8' av tls olrjOcLTj
CtAAo elvai, o S-q fiOL Sokovgl TraQelv Kal ol to,
voTepov ypoLfifxaTa dvadevTcs, to t€ p,rjS€v dyav
Kal TO iyyvTj rrdpa 8' ari^. /cat yap ovtoi ovp.-
^ovXtjv (hrjdrjaav ctvai to yvcodi aavTov, dAA' ov
rajv elaiovTOiV [eve/cev]^ viro tov Beov vpoaprjaiv
eW^ Lva Srj Kal a^eis firjSev tjttov av/Ji^ovXds
Xprjaifjiovs dvadelev, TavTa ypdifjavTcs dvedeaav. ov
Srj ovv ere/ca Aeyco, cu HcoKpaTes, Tavra rrdvTa,
ToS' eoTt' Ta p.kv epUTrpoadev aoi TrdvTa d<j)Lr]fxr
B tacos p-ev ydp rt crv eXeyes ircpl avTcbv opdoTepov,
taoj? 8' eyci, aacjiks 8' ovhev Trdvv ffv <Lv iXeyopuev
vvv 8' ideXoj TovTov aoi 8t8ovat Xoyov, el fMrj
opboXoyeis aco(f)poavvrjV elvai to yiyvojaKeiv avTov
iavTov.
'AAA', rjv 8' eywy a> Kptrta, av /xev co? ^doKovros
ip,ov et8eVat, rrepl cbv ipcoTcb, 7Tpoa(l)epT] Trpos /xe,
/cat idv 8rj ^ovXcop^ai, ofMoXoyqaovTos aoi^- to S'
' fveKev seel. Cobet.
^ ofioXoyrjcrovrdi aoi Heiisde : ofioKoyrjcravTos (tov mss.
^ Throughout this passage there is allusion to the thought
or wisdom, implied in aucppovelv, and here Critias seeks to
identify (ppSvei (" think well," " be wise ") with yvwdi (" know,"
" understand ") in the inscription yvwdi aavrov at Delphi.
48
CHARMIDES
enter it, instead of " Hail ! " — this is a A\Tong form of
greeting, and they should rather exhort one another
\\ith the words, " Be temperate ! " And thus the
god addresses those who are entering his temple in
a mode which differs from that of men ; such was the
intention of the dedicator of the inscription in putting
it up, I beheve ; and that he says to each man who
enters, in reality, " Be temperate I " But he says it
in a rather riddling fashion, as a prophet would ; for
Know thyself! " and " Be temperate ! " are the
same, as the inscription ^ and I declare, though one is
likely enough to think them different — an error into
which I consider the dedicators of the later inscrip-
tions fell when they put up " Nothing overmuch " *
and " A pledge, and thereupon perdition." ^ For they
supposed that " Know thyself ! " was a piece of
ad\ice, and not the god's salutation of those who
were entering ; and so, in order that their dedica-
tions too might equally give pieces of useful ad\-ice,
they wTote these words and dedicated them. Now
my object in sapng all this, Socrates, is to abandon
to you all the pre\ious argument — for, though
perhaps it was you who were more in the right, or
perhaps it was I, yet nothing at all certain emerged
from our statements — and to proceed instead to
satisfy you of this truth, if you do not admit it, that
temperance is knowing oneself.
\Miy, Critias, I said, you treat me as though I pro-
fessed to know the things on which I ask questions,
and needed only the \W11 to agree ^\•ith you. But the
* 'Slr]8(v dyav appears first in Theognis, 335.
' 'ET-yva -rdpa 5' drr), an old saying on the rashness of giving
a pledge, is quoted in a fragment of Cratinns, the elder rival
of Aristophanes. Cf. Proverbs xi. 15 — "He that is surety
for a stranger shall smart for it."
VOL. VIII E 49
PLATO
ovx ovrws €X€i, dAAa t,r]rcb yap jJicra aov aet to
TTpoTLdefMcvov Sta TO fXTj avTOS clSevai' aKetpdpLCVo?
C ovv ideXo) eiTTeiv €lt€ ofMoXoyw etre fit]. aAA'
eTTLcrxes ew? civ oKeijjcoixai.
K07T€L or], rj O OS".
Kat yap, '^v S' eyc6, aKorro). el yap Srj yi-
yvcoGKeiv ye tl icrnv rj ao)<f)poauv'q , SrjXov oVt
eTTLaTrjp.'q rt? av etrj /cat Tivos" "^ ou;
"EoTiv, e^Ty, eavTOV ye.
OvKovv Kol laTpcKT], e(f)rjv, eTnoT'qp.ri iari tov
vyieivov;
Tidvv ye.
El Toivvv pie, e<f)r]v, epoio av, laTpiKr} vyieivov
e7TLcrTi]p,r) ovaa tl rjpiiv p^pTjcrt/Arj ecrri Kat ti aTrepyd-
D l,eTai, €t7roi/x' av otl ov apiiKpdv (h<f>e\eiav ttjv yap
vyieiav KaXov r]p,iv epyov dTTepydl,eTai, el OLTToSexfj
TOVTO .
'ATToSe^o/iai.
Kai el Toivvv p,e epoto Trjv oiKoSopuiK-qv , evri-
aTT]fj,r]V ovaav tov olKoSop,eiv, tl (f)rjp,i epyov dir-
epydi^eadai, eivoip,^ av oti oiK'qaeis' (vaavTcos 8e
/cat Tcov dXXcov Texi'wv. XPV ^^^ '^^^ '^^ VTrep Trj<;
auo^poavvris, eTTeiSrj (f>rjs avT'qv eavTOV e7TiaTrjp,rjv
etvat, ex€iv etTretv epcoTTjdevTa, aj Kptrta, acx)(f>po-
avvrj, e7naTrip.rj ovaa eavTov, tL KaXov rjpLiv epyov
E aTTepydt^eTai /cat d^iov tov dvopLOTOs ; Wi ovv, elrre.
'AAA', (3 SaS/c/oares", e</»''7, ovk dpddJs ^rjTels.
ov yap o/xoia avTrj necfiVKe rat? aAAai? eTrtarTy/xats',
ovSe ye at dXXai d'AAats" av 8 o)? op,oio}v ovadJv
TTOirj TTjV l^ifrrjaiv. eTrei Xeye p,oi, e(f)rj, Trj£ Xoyi-
ariKrjs Texvrjs ^ ttjs yecop^eTpLKrjg tl eaTi tolovtov
epyov OLov ot'/cta olKoSopiiKrj^ rj IpudTiov v(f)avTiKrjs
50
CHARMIDES
fact of the matter is rather that I join you in the
inquiry, each time that a proposition is made, because
I myself do not know ; I ^vish therefore to consider
first, before I tell you whether I agree or not. Now,
give me a moment to consider.
Consider then, he said.
Yes, and I am considering, I said. For if temper-
ance is knowing anything, ob\'iously it must be a kind
of science, and a science of something, must it not ?
It is, he rephed, and of itself.
And medicine, I said, is a science of health ?
Certainly.
Then if you should ask me, I said, wherein medicine,
as a science of health, is useful to us, and what it
produces, I should say it is of very great benefit,
since it produces health ; an excellent result, if you
allow so much.
I allow it.
And so, if you should ask me what result I take to
be produced by building, as the builder's science, I
should say houses ; and it would be the same with
the other arts. Now it is for you, in your turn, to
find an answer to a question regarding temperance —
since you say it is a science of self, Critias — and to
tell me what excellent result it produces for us, as
science of self, and what it does that is worthy of
its name. Come now, tell me.
But, Socrates, he said, you are not inqxiiring
rightly. For in its nature it is not hke the other
sciences, any more than any of them is like any
other ; whereas you are making your inquiry as
though they were alike. For tell me, he said, what
result is there of the arts of reckoning and geometry,
in the way that a house is of building, or a coat of
51
PLATO
7J (xAAa Totaura epya, a TToAAa dv tls €xoi ttoXXcov
166 T€;!^cuv Sei^ai; e;^ei? ow ^oi /cat cru roirrcuv
roLOVTov Tt €pyov Set^at; dAA' ovx e^ets".
Kat eyco cittov ort 'AAtj^t^ Aeyets" aAAa rdSe croL
exo) Sei^at, TtVo? ecrrti' eTnarrnMT] e/cacrrTj Toirrcov
TcSv eTTiarrj^iov , o rvyxo-v^i ov dXXo avrrjs Trjg
€7rLcn-^fjt,'r]S' olov r) XoyicmKi^ iart ttov rod dpriov
Koi rov TTepirrov, ttXtJOovs ottcos ^X^'' "^P^^ avrd
Kal irpos dXXrjXa' rj yap;
Ilavu ye, €(f)r].
OvKovv irepov ovros rov Trepvrrov /cat apriov
avrrjs rrjs Aoytart/CT^?;
JQcDs" 8' ov;
B Kat firjv av r) arariKT] rov ^apvrepov /cat KOV(f)o-
ripov crradfMov ecrriv [arariK-qY' erepov Be iari ro
^apv re /cat Kov(f)ov rrjs arariKrjs avrrjs. avy-
Xfopet?;
"Eycuye.
Ae'ye hrj, /cat r] a(0(f)poavvr) rivos eoriv eTTicrr'qp.rj,
o rvyxdvei erepov ov avrrjs rrjs cra}cf)poavvr]s ;
Tovro iariv eKelvo, e(f)r], w HcoKpares' eir avro
rJKeLS ipevvdJv, oro) 8ta(/)ep€t Tratrctiv rcbv e7narrjp,ii)v
rj (7co(f)poavvr]- av Se ofMOLorrjrd nva l,rjreis avrrjs
C rat? aAAat?. ro 8' ovk eariv ovrcos, aAA at p^ev
aAAat TTttCTat aAAou elalv e7Ti<jrrjp,ai, eavrwv 8' ov,
rj 8e pLovrj rdJv re dXXcov e7narrjp.a)V eTTiarrjjxrj ecrri
/cat avrrj eavrrjs. /cat ravrd ere ttoXXov Set AeA?^-
devai, aAAa ydp, oi/Aat, o dpn ovk e^rjaBa TTOielv,
* araTt.K'n seel. Heindorf.
Si
CHARMIDES
weaving, or other products of the sort that one might
point to in various arts ? Well, can you, for your
part, point to any such product in those two cases ?
You cannot.
To this I replied : What you say is true ; but I
can point out to you what is the pecuhar subject of
each of these sciences, distinct in each case from the
science itself. Thus reckoning, I suppose, is con-
cerned with the even and the odd in their numerical
relations to themselves and to one another, is
it not ?
Certainly, he said.
And you grant that the odd and the even are
different from the actual art of reckoning ?
Of course.
And once more, weighing is concerned ^\•ith the
hea\'ier and the hghter weight ; but the hea\-y and
the light are different from the actual art of weighing :
you agree ?
I do.
Then tell me, what is that of which temperance is
the science, differing from temperance itself ?
There you are, Socrates, he said : you push your
investigation up to the real question at issue — in
what temperance differs from all the other sciences —
but you then proceed to seek some resemblance
between it and them ; whereas there is no such thing,
for while all the rest of the sciences have something
other than themselves as their subject, this one alone
is a science of the other sciences and of its o^^'n self.
And of this you are far from being unconscious, since
in fact, as I believe, you are doing the very thing you
denied you were doing just now : for you are attempt-
5S
PLATO
Tovro TToieis- e/xe yap inLX^Lpels eXiyx^iV, idaas
TTepl ov 6 Xoyos eariv.
Olov, rjv 8' iyd), ttoicls rjyovfjLevos , ei on fMaXiara
ae iXeyxco, dXXov tlvos eVe/ca iXeyx^LV rj ovnep
D eVe/ca Kotu ifiavrov BLepevvcpurjv ri Xeyco, <f)o^ov-
ficvos p-r} TTore Xddco olop^evos p.ev tl elSevai, elSojs
8e /i.7^. Kal vvv Srj ovv 'iycoye <j>'qp,L tovto Troielv,
rov Xoyov aKOTrelv p.dXi(jra p,€V ip-avrov eVe/ca, icrcos
Be Brj Kol rcov dXXcov iTTirrjSeloyv' rj ov kolvov o'Ui
dyadov etvai ax^Sov ri Trdaiv dvdpwTTois, yiyveadai
Kar agaves eKacrrov rcov ovtcov otty} ex^t;
Kat p,dXa, rj 8' 6V, eyojye, cS Tia)KpaT€S.
Qappcbv roivvv, rjV 8' eyctj, a> p^aKapte, aTTOKpivo-
p,€vos TO €pa)r<x)p,€Vov otttj aoL ^atVerat, ea ;)(atpeti/,
E €tT€ K/DtTiaj icTTLV €ir€ HcoKpdrTjs 6 eXeyxop-evos '
aAA' avTcp TTpoaexoiV rov vovv rw Xoyco okottcl^
OTTT) TTore eK^rjaer ai iXeyxopievos .
'AAAa, €<f)r], TTOi'qaoj ovtco' So/ceis" ydp p.oi, p,€Tpla
Xeyeiv.
Aeye roivvv, -^v 8' iyo), Trepl rrjs aco(/)pocrvvrjs
TTWS Xeyeis;
Aeyo) roivvv, '^ 8' 6V, on, p,6vr) rcov dXXcov
iTTLorrrjpicov avr'q re avrrjg ian /cat rcov dXXojv
iTTLcrrripLCOV iTTiar-qpirj.
OvKovv, rjv 8' iycx), Kal dveTnarrjp,oavvr]s im-
ariqp,rj dv e'ir], eiTrep Kat €TnariqpLr]s ;
Ildvv ye, €(f)r].
167 '0 dpa acx)(f>pcov povos avros re eavrov yvcocrerat,
^ aKbirei. Heindorf : (FKoveiv aKoiretv mss.
54
CHARMIDES
ing to refute me, without troubling to follow the
subject of our discussion.
How can you think, I said, if my main effort is to
refute you, that I do it ^^•ith any other motive than
that which would impel me to investigate the mean-
ing of my o^^^l words — from a fear of carelessly
supposing, at any raoment, that I knew something
while I knew it not ? And so it is now : that is what
I am doing, I tell you. I am examining the argument
mainly for my o^wn sake, but also, perhaps, for that
of my other intimates. Or do you not think it is for
the common good, almost, of all men, that the truth
about everything there is should be discovered .^
Yes indeed, he repUed, I do, Socrates.
Then take heart, I said, my admirable friend, and
answer the question put to you as you deem the case
to be, without caring a jot whether it is Critias or
Socrates who is being refuted : give the argument
itself your attention, and observe what wiU become
of it under the test of refutation.
Well, he said, I will do so ; for I think there is a
good deal in what you say.
Then tell me, I said, what you mean in regard to
temperance.
Why, I mean, he said, that it alone of all the
sciences is the science both of itself and of the other
sciences.
So then, I said, it "will be the science of the lack of
science also, besides being the science of science ? ^
Certainly, he rephed.
Then only the temperate person will know himself,
^ Science or exact knowledge miist be able to measure not
only the field of knowledge, but also that of its negation,
ignorance.
55
PLATO
Kai otos re earai i^crdaai ri re rvyxdvei etScu?
/cat rt ix-q, Kol rovg dXXovs (haavrcos Bwaros earai
eTnaKOTTeZv, ri ns olhe /cat oterat, e'Lirep otSe, /cat
Tt av^ o'ierai [xev elSevai, olSe S' ov, rojv Se dXXojv
ovSeis' /cat ecrri Stj rovro ro aco<j)povelv re /cat
ao)(f)poavvr] /cat ro eavrov avrov yiyvcoaKeLv, ro
elSevat d re otSe /cat a fMTj olSev. dpa ravrd iariv
d Xeyeis;
IlaAtv roivvv, rjv S' eyco, ro rpirov rcb crojrrjpi,,
B oiOTtep i^ ^PXl^ eTnoKeifjcL/jbeda, TrpdJrov /xev el
hvvarov eari rovro elvai r) ov, ro d olhe koX d p.rj
oihev elhevai on, oiSe Kai on ovk olSev eneira el
on fjidXtara Svvarov, ris dv eXf] rjfjLLV ox^eAia
elSoaiv avro.
'AAAa XPV) ^^V' (^KOTTeiv.
"Idt 87^, e(f)riv eyio, w Kptrta, aKeipai, edv n Tvepi
avrcov evTTopcorepos (f>avfjs efj,ov' eyd) fiev yap
arropw' rj 8e aTTopd), (j>pdao) aoi;
Yidvv y', e<j)ri.
"AAAo n ovv, rjv 8' eycv, rrdvra raur' ai^ etr], el
eanv onep av vvv Srj eXeyes, p.la ns eTTLarijpbr], ■^
C OVK dXXov rivos eanv rj eavrrjs re Kai rdjv aXXwv
imarr^fidjv emarr]p,r], /cat Stj /cat ave7narrjiJ,oavvr]s
rj avrrj avrrj ;
Udvv ye.
'I8e St] <1)S droTTOv eTn-)(eipovp,ev , dj eralpe, Xeyeiv
ev dXXotg yap ttov ro avro rovro edv crK07rfJ£, So^ei
aot, coj eycpixaL, aSvvarov elvai.
^ aZ Bekker : avrbs MSS.
^ It was the custom at banquets to dedicate a third and
5Q
CHARMIDES
and be able to discern what he really knows and
does not know, and have the power of judging what
other people hke^sise know and think they know, in
cases where they do know, and again, what they
think they know, %\ithout knowing it ; everyone else
^\ill be unable. And so this is being temperate, or
temperance, and knowing oneself — that one should
know what one knows and what one does not know.
Is that what you mean ?
It is, he repHed.
Once more then, I said, as our third offering to the
Saviour,^ let us consider afresh, in the first place,
whether such a thing as this is possible or not — ^to
know that one knows, and does not know, what one
knows and what one does not know ; and secondly,
if this is perfectly possible, what benefit we get by
knowing it.
We must indeed consider, he said.
Ck)me then, I said, Critias, consider if you can
show yourself any more resourceful than I am ; for
I am at a loss. Shall I explain to you in what way ?
By all means, he replied.
Well, I said, what all this comes to, if your last
statement was correct, is merely that there is one
science which is precisely a science of itself and of the
other sciences, and moreover is a science of the lack
of science at the same time.
Certainly.
Then mark what a strange statement it is that we
are attempting to make, my friend : for if you will
consider it as apphed to other cases, you will surely
see — so I beUeve — its impossibility.
final wine-offering or toast to Zeus the Saviour. Cf, Pindar,
Isthm. V. init.
57
PLATO
Hois' ^rj Kol TTOv;
YiV roZahe. ivvoet yap et croi So/cet oiJjls tls elvai,
7] ajv jxev at aAAat 6ifj€LS elaiv, ovk ecrri tovtcdv
6i/jLS, iavrrjs Be /cat tcov aAAa)V otpecov 6i/jls iari,
D /cat fiT] oipeojv djuavrcos, koL ;j^pajju,a ^xev opa ovSev
oi/rt? ovaa, avrrjv 8e /cat ras dXXas o^eis' 8o/cet rls
aoi etvai, roLavrrj;
Met At" OVK efjuotye.
Tt 8e d/coT^v, •i^ ^oivris jxev ovSefiids d/coJet,
auT-^? 8e /cat tcDv dAAoiv d/cocDv' d/couet /cat tcuv' ^t^
d/cocDv;
OuSe Toyro.
SfAATy^Si^v 8-)7 o"/co7ret Trepl Tracrcbv rcov alad-qcrcojv ,
et Tt's" CTOt 8o/cet etvat atadiqaeojv fj,ev aiadrjais /cat
iavTTJs, cS;' 8e 8i) at dAAat alad-qaeis aladdvovrai,
[XTjBevos aladavofxevrj ;
Ovk e/xotye.
E 'AAA' iTndvfJbia Bokcl tls ool elvai, rjris r)BovT]s
jxev ou8e/Ltta? iarlv iTndvjJila, avrrjs 8e /cat reov
dXXcov iTndvfJiLciJv ;
Ov SrJTa.
OvSe iJbrjv ^ovXr^ais, cos eytS/itat, rj dyaOov fxev
ovBev ^ovXerai, avTrjv Be /cat rds d'AAas" ^ovXriaeis
^ovXerat.
Ov yap ovv.
"Epojra Be ^airfs dv nva etvai roiovrov, os
Tvyxdvei div epcos KaXov p.ev ovBevos, avrov Be /cat
rwv dXXcov epdiTOiv ;
Ovk, e<^ri, eycoye.
^o^ov Be tJBt] TLvd KaravevorjKas, o? envrov fjuev
168 /cat Tovs dAAou? (f)6^ovs ^o^etrat, rcov BeLvcov 8'
ovBe ev ^ojSetrat;
58
CHARMIDES
How so ? In what cases ?
In the followng : ask yourself if you think there
is a sort of \ision which is not the \ision of things that
we see in the ordinary way, but a \'ision of itself and
of the other sorts of \ision, and of the lack of \'ision
like^vise ; which, while being vision, sees no colour,
but only itself and the other sorts of vision. Do you
think there is any such ?
Upon my word, I do not.
And what do you say to a sort of hearing which
hears not a single sound, but hears itself and the
other sorts of hearing and lack of hearing ?
I reject that also.
Then take all the senses together as a whole, and
consider if you think there is any sense of the senses
and of itself, but insensible of any of the things of
which the other senses are sensible.
I do not.
Now, do you think there is any desire which is the
desire, not of any pleasure, but of itself and of the
other desires ?
No, indeed.
Nor, again, is there a >Wsh, I imagine, that wishes
no good, but wishes itself and the other -wishes.
Quite so ; there is not.
And would you say there is any love of such a sort
that it is actually a love of no beauty, but of itself
and of the other loves ?
Not I, he rephed.
And have you ever observed any fear which fears
itself and the other fears, but has no fear of a single
dreadful thing ?
59
PLATO
Ov KaravevorjKa, €(f)rj.
Ao^av Se So^wv So^av Kal avrrjs, cuv Se at aAAat
Sofa^oucrt fMTjSev So^d^ovaav ;
OuSajLtaJs".
AAA eTnarrjii'r]v , d>s eoiKe, (jiafxev rtva elvac
Toiavrr^v, rjrig jxad-^fjiaros [Mev ovSevos iariv
eTTtcTT-^fjir), avrrjg Se Kal rcov dXXcov einarrjiiojv
eTTLcrrTJfirj ;
Oa/xev yctp-
OvKovv OLTOTTOV, el apo, Koi eari; /xTjSev yap ttco
SuaxvpL^(x)iMe6a d)s ovk eariv, aAA' el eariv en
(JKOTTCOfieV .
B ^Opdcos Xeyeis.
Oepe St}' euTL p,ev avrrj rj eTnaTrjp,rj tlvos em-
cmjiJ.7], Kal ex€L tlvo, roiavr-qv Bvvafxiv wcrre rcvos
etvar '^ yap;
Ilavu ye.
Kat yap to fiet^ov ^ap.ev roiavTrjv riva e)(€cv
SvvafMLV, axrre tlvos elvac fxel^ov;
OvKovv eXarrovog tivos, etrrep ear ai p.eit,ov.
AvayKfj .
Et ovv Tt evpoLjjbev [xel^ov, o tojv fiev iJ,eit,6va)v
earl fjtell^ov Kal iavrov, a>v he raXXa yLiet^cu earl
Q firjSevos /iet^ov, Travrcos av ttov €K€lv6 y avrco
VTTapxoL, elrrep iavrov ixeZt^ov €Lr], Kal eXarrov
eavrov etvai* 7) ov;
UoXXr] avayKT], ecfi-q, (h Sa>/c/)ares".
OvKovv Kal el tl hiTrXaaLov eari rcov re aXXayv
^ At this point Socrates adduces the relation of greater to
smaller {tlvos elvai fj-d^ov) to suggest a difficulty in conceiving
a science to be a science of itself: in so deing he draws a
60
CHARMIDES
No, I have not, he replied.
Or an opinion which is an opinion of opinions and
of itself, but without any opinion such as the other
opinions have ?
By no means.
But it is apparently a science of this kind that we
are assuming — one that is a science of no branch of
study, but a science of itself and of the other sciences.
So we are.
And it is a strange thing, if it really exists ? For
we should not affirm as yet that it does not exist,
but should still consider whether it does exist.
You are right.
Well now, this science is a science of something,
that is, it has a certain faculty whereby it can be a
science of something, has it not ?
Certainly.
For, you know, we say the greater has a certain
faculty whereby it can be greater than something ? ^
Quite so.
That is, than something smaller, if it is to be
greater.
Necessarily.
So if we could find a greater which is greater than
other greater things, and than itself, but not greater
than the things beside which the others are greater,
I take it there can be no doubt that it would be in
the situation of being, if greater than itself, at the
same time smaller than itself, would it not ?
Most inevitably, Socrates, he said.
Or again, if there is a double of other doubles and
false analogy between two quite different uses of the genitive
in Greek, represented in English by the comparative " than "
and the objective " of."
61
PLATO
SnrXacricov Kal iavrov, rj^jLiaeos St^ttov ovros iavrov
re Kai roJv aiXXcov BtTrXdaiov av €irj' ov yap eari
TTov dXXov StTrActCTiov r) riyLiaeog.
'AX-qdrj.
YiXeov 8e avTov ov ov /cat eXarrov ecrrai, /cat
papvrepov ov Kov(f)6r€pov, /cat irpea^vrepov ov
D vecorepov, /cat raAAa Travra (Laavrcus , o ri irep dv
TTjV iavTov SvvafjiLV irpos eavro '^X'0> '-'^ '^^^ eKelvrjV
e^et T-qv ovaiav, Trpos rjv rj Swa/xt? avrov rjv;
Xeyo) 8e to tolovBc olov rj aKO-q, (f)api€V, ovk dXXov
TLVos rjv aKorj 7} (fxovrjs' rj yd-p;
Nat'.
OvKovv ilrrep avrrj avrrjs aKovaerai, (fxovrjv
ixovarjs iavrrjg aKovaeraf ov yap dv aXXcus
aKovaeiev.
IloXXrj avayKrj.
Kat rj dijjis ye ttov, co dpLare, etnep oifjeTat avrrj
eavTTjv, ;^/3a;jLia tl avrrjv avayKrj €X€iv' dxpoiv yap
E oi/jis ovSev [dvY P-'q rrore iSrj.
V yap ovv.
'Opas OVV, CO Kptrta, ort 00a SLeXrjXvOafiev, rd
fiev avTCJV dSwara TTavrdrraaL (^aiverai rjp.lv, rd
S' dmareZraL a<f>6hpa p.rj ttot dv rrjv eavrdjv
Bvvap,t,v irpds iavrd ax^tv; p,eyeOrj p,€V ydp /cat
TrXrjdrj /cat rd roiavra TravraTTaaiv dhvvarov rj
ovxi;
Yldvv ye.
'A/COT] 8' av /cat oj/ft? /cat ert ye Kivrjais avrrj
eavrrjv Kivelv, /cat depp,6rrjs /catetv, /cat rrdvra av
169 TCI Totaura rot? p,ev aTnariav <dv >^ rrapdaxoi,
lacos 8e Ttcrtv ov. [MeydXov §17 rivog, at <f)iXe,
^ tv secl. Stallbaura. ^ h.v add. Heindorf.
62
CHARMIDES
of itself, both it and the others must of course be
halves, if it is to be their double ; for, you know, a
double cannot be " of " anything else than its half.
True.
And what is more than itself vnW also be less, and
the hea\ier \\ill be lighter, and the older younger,
and so on \nth. ever^-thing else : whatever has its
own faculty apphed to itself will have also the
natural quahty to which its faculty was appUcable,
viiW it not ? For instance, hearing is, as we say, just
a hearing of sound, is it not ?
Yes.
So if it is to hear itself, it vriW hear a sound of its
own ; for it would not hear otherwise.
Most inevitably.
And sight, I suppose, my excellent friend, if it is
to see itself, must needs have a colour ; for sight can
never see what is colourless.
No more it can.
Then do you perceive, Critias, in the various cases
we have propounded, how some of them strike us as
absolutely impossible, while others raise serious
doubts as to the faculty of the thing being ever
applicable to itself ? For with magnitudes, numbers,
and the like it is absolutely impossible, is it not ?
Certainly.
But again, with hearing and sight, or in the further
cases of motion moving itself and heat burning itself,
and all other actions of the sort, the fact must appear
incredible to some, but perhaps not to others. So
what we want, my friend, is some great man who
63
PLATO
avSpo? Set, OGTLS TOVTo Kara Travrcov iKavcos
OLaLprjaerat, Trorepov ovhkv rcov ovrcov rrjv avrov
SvvafiiV avTO npos iavro 7Te(f>VK€V e;\;etv [TrXrjV
i'TTLaT'qiJLrjs],^ aAAo. Trpos aAAo, -rj ra fxev, ra 8' ou*
Kai €t eariv av drtva avra Trpos iavra ^x^i, ap' iv
roxjTOLS coTLV i'TTiamjiJir) , rjv St) rffiels aa)<f)po(Jvv7]v
<pap.ev ctvai. eyoj jxkv ov TTLarevw ifiavrcp t/cai-'os"
eivai, ravra SieXeadai' Sio /cat ovt^ el Svvarov eari
B TOVTO yeveaOai, eTndTiqfxris €7naT'qp,'r]v etvai, e^o)
SuaxvpioaadaL, ovr^ €t ort fiaXLora eari, aa>(j>po-
avvrjv aTTohexop^ai avTO elvai, Tvplv av CTTtcr/cei/'cojLtat,
etre tl av rjfids co^eAot toiovtov 6v, €lt€ /xry. ttjv
yap ovv Srj craxfypoavvriv (IxjiiXipiov tl /cat ayadov
fiavTevo/jiai, elvai' av ovv, co iral Ys^aXXaiaxpov —
rtdeaau yap aax^poavviqv tout' etvat, iinaTriiirjV
einaTrjixrjs /cat St] /cat dv€7TicrTr]p.oavvrjs — npcoTov
fiev TOVTO evBiL^ai, on Svvarov [aTroSet^at o'eY o
vvv Srj eXcyov, eVetTa rrpog to) hwarco ori /cat
C oi^eXijMov KOifie rdx ov aTTOTrXripdyaaLS , co? opdcos
Xeyeis rrepl aoi^poavvqs , o eariv.
Kat o KptTta? aKOvaas ravra /cat tScov p.€
dnopovvra, cooTrep ol rovs x^'^t^^l^^^^^^ Karavri-
Kpv opcovres ravrov rovro avpLTrdaxovai, KaKelvos
eSo^e fioi v'n e/xou drropovvros dvayKaadrjvai /cat
auToj aAcDvai vtto dTTopias. are ovv evSoKipiwv
eKacrroTe, jjoxvvero roi)? rrapovras , /cat ovt€
Gvyxcoprjaal [xoi -rjdeXev dSvvaros ctvai SteXeadai
J) a 7rpovKaXovfJi7]v avrov, eXeye re ovhev aracpeg,
eTTiKaXvTTTCjov r7)v dnopiav. /cayo) tjixlv Iva 6 Xoyog
rrpoLOi, elrrov 'AAA' €t So/cet, c3 KptTt'a, vvv fiev
^ irXrjv iiriaT-qpLTjs secl. Schleiermacher.
* dirodel^al ce secl. Heindorf.
fi4
CHARMIDES
will determine to our satisfaction in every respect
whether there is nothing in nature so constituted as
to have its own faculty apphcable to itself, and not
only some other object, or whether there are some
such, and others not such ; and whether, again, if
there are things that have such relation to themselves,
they include a science which we assert to be temper-
ance. For my part, I distrust my own competence
to determine these questions, and hence I am neither
able to affirm whether it is possible that there should
be a science of science, nor -wilUng, let it be ever so
true, to acknowledge this to be temperance until I
have made out whether such a thing as this would
benefit us or not. For, you see, I have a presenti-
ment that temperance is something beneficial and
good ; and you, therefore, son of Callaeschnis —
since you lay it down that temperance is this verj''
science of science, and moreover of the lack of science
— shall first indicate the possibihty, as I put it just
now, and then the benefit added to the possibiUt)^,
of such a thing ; and perhaps you will then satisfy
me that your definition of temperance is correct.
Now when Critias heard this and saw me in a
difficulty, he seemed to me — jxist as the sight of
someone yawning opposite causes people to be
affected in the same way — to be compelled by the
sense of my difficulty to be caught in a difficulty him-
self. And so, since he usually contrived to distinguish
himself, he was too ashamed to bring himself to admit
to me before the company that he was unable to
determine the questions with which I challenged
him, and he made a very indistinct reply in order to
conceal his difficulty. Then I, to forward the dis-
cussion, remarked : Well, if you prefer, Critias, let
VOL. VIII F 65
PLATO
rovTO avyxoJp''^cr(Ofi€V , Svvarov elvat, yeviaOai
€7ncm]iJ,r)v iTnarrjfirjg' av9is 8e e77io-/<rei/'o/xe0a etre
ovrcos €X€i, €LT€ fi'q . Wl Srj ovv, el ort fidXtcrra
Bwarov rovTO, ri fxaXXov olov re iariv elhevai a
re TLS oiSe /cat a [M-q; rovro yap St^ttou e<pafiev
elvai TO yiyvcocTKeiv avrov /cat aci)(f)pov€tv rj yap;
Ilai'y ye, t^ 8 os, /cat avix^aivei ye ttov, (h
E YiCx)Kpares . el yap ris e-)(et eTnaTrjiir]v rj avrrj
avrrjv yiyvioaKei, tolovtos av avros elt] olovirep
earlv o ex^i. waTrep orav rdxos tis ^XJl' '^'^X^^>
/cat orav /caAAos", KaXos, /cat orav yvutaiv, yiyvco-
aKOJV orav 8e Sr] yvcoaiv avrrjv avrrjs ns ^xj],
yiyvayaKiov ttov avros eavrov rore ear at.
Ov rovro, rjv 8' eyco, ajit^tcr^TyTco, cLs ovx orav
TO avro yLyvcocTKov ris ^xj), avros avrov yvioaerat,
dAA' exovrt rovro rls dvdyKrj elhevai a re olhe /cat
a 117] otSev ;
170 "Ort, tS TiioKpares, r avrov ecrn rovro eKeivcp.
"Icrcos", e<f>'r]v, aAA' eyco /ctv8yv€ua> del o/jloios
elvai,- ov yap av fiavdd
able to distinguish a doctor who knows the business
of his art from one who does not know but pretends
or thinks he does, and any other person who has
knowledge of anything at all : one will only dis-
tinguish one's fellow-artist, as craftsmen usually can.
Apparently, he said.
Then what benefit, I asked, Critias, can we still
look for from temperance, if it is like that ? For if,
as we began by assuming, the temperate man knew
what he knew and what he did not know*, and that
he knows the one and does not know the other, and
if he were able to observe this same condition in
another man, it would be vastly to our benefit, we
agree, to be temperate ; since we should pass all our
lives, both we who had temperance and all the rest
IS
PLATO
^■qfjiajv -rjpxovro. ovre yap av avToi iTrex^cpovfJLev
TTpdrretv a fj.r) rjTnarrdixeda, dAA' i^evpiaKOvrcs
Tovs iTnarajJievovs eKeivoLS av TTapehihop,ev, ovrc
TOLS dXXoLS eTTerpeTTOfjiev, cbv TJpxofxev, dXXo tl
irparreLV rj 6 tl Trpdrrovres opdws e/xeAAov Trpd^etv
TOVTO S' -qv dv, ov eTnarrijXT]v elxov Kal ovrco Sr]
V7TO aa)(j)poavvr]g ot/cta re olKov/Mevrj e/xeAAe KaXcos
OLKeladai, ttoXls re TToXirevopbivri, /cat aAAo irdv ov
172 aoi(f)poavvi) dp^of dfiapTLas yap i^rjprjjjievrjs, 6p66-
TTjTos Se Tjyovfjievrjs, iv Trdarj irpd^ei dvayKalov
KaXdJs Kal €v TTpdrreiv rovs ovtcd StaKei/xeVofS",
TOVS 8e ei) TTpdrrovTas evBaipiovas elvai. dp* ovx
ovTCos, "^v S' iyd), CO KpLTia, iXeyofiev nepl aco(f)po-
avvTjs, Xeyovres oaov dyadov eLt] to elSevai d re
Otoe Tis /cat a jiti) otoer;
Yldvv fiev ovv, €<f)r), ovtcos.
Nw 8e, rjv 8' iyci), opas ort ouSa^ou e7TLaTiqp.rj
ovhep,ia ToiavTT] ovaa TrecfiavTat.
'Opco, €(f)rj.
B *Ap' ovv, rjv 8' iyd), tovt* ^X^^ "^^ ayadov r]v vvv
evpiCTKOfiev aoi^poavvqv ovaav, to emaT'qp.rjV cttl-
GTaaQai /cat dveTnaTTjpioavvrjv , otl 6 TavTrjv exojv,
6 TL dv aAAo jjLavddvr], paov re fiad-qacTai /cat iv-
apyeaTcpa Travra avTcu ^ai^etrat, are Trpos eKdarco
(L dv fj,av9dvr) TrpooKadopdJvTL ttjv emaT-^iJirjV'
Kal TOVS dXXovs 8r) KdXXtov i^eTdcrei irepl Sv dv
Kal avTos P'dOr), ol 8e dvev tovtov i^CTd^ovTes
dadevecTTepov Kal (jiavXoTepov tovto Bpdaovaiv ;
dp* , d) (fjiXe, TOiavT* arra cgtIv a aTroXavaofieOa
74
CHARMIDES
who were governed by us, without error. For neither
should we ourselves attempt to do what we did not
know, instead of finding out those who knew and
placing the matter in their hands, nor should we
permit others under our governance to do ami:hing
but what they were hkely to do aright ; and they
would do that when they had knowledge of it ; and
so it would be that a house which was ordered, or a
state which was administered, as temperance bade,
and everji;hing else that was ruled by temperance,
could not but be well ordered ; for with error
abohshed, and Tightness leading, in their every action
men would be bound to do honoiu-ably and well under
such conditions, and those who did well would be
happy. Did we not so speak of temperance, I said,
Critias, when we remarked how great a boon it
was to know what one knows and what one does
not know ?
To be sure we did, he replied.
Whereas now, I went on, you see that nowhere can
any such science be found.
I see, he said.
Then may we say, I asked, that there is this good
point in the knowledge of knowledge and of lack of
knowledge, which we now find to be what temperance
is, that he who has it will not only learn more easily
whatever he learns, but >vill perceive everything
more plainly, since besides the particular things that
he learns he will behold the science ; and hence he
will probe more surely the state of other men respect-
ing the things which he has learnt himself, while those
who probe without such knowledge will do it more
feebly and poorly ? Are these, my friend, the kind
of advantages that we shall gain from temperance ?
75
PLATO
C TTJs ao)(f>poavvr]g , rj/jiels 8e /xet^ov rt ^XeTTO/Jiev Kal
i,rjroviJi€v avro fjbell^ov tl elvat r) oaov iariv ;
Tap^a S' av, '^4^1), ovtojs ^xol.
' Icrojs", 171^ S eycu* taco? Se ye rjfJieLs ovSev XPV'
arov ei^TjT'qaafJbcv. re/vr/iatpo/xat 8e, ort /Ltot oltott'
arra Kara<f)aiV€Tai irepl aa)(f>poavvr]g, el roiovrov
eaTiv. Ihoijxev yip, el ^ovXec, avyxcop'qcravTes Kal
eTTtaraadaL eTTLcrrrifirjv Svuarov elvaL [etSevat]/
Kal 6 ye €$ o.px^^ eridefieda aoj(f)poavvr)v elvac, ro
elSevai, a re olSe Kal a fxrj otSe, p,rj aTToarepria<jopi.ev ,
D aXXa StS/ief • /cat iravra ravra hovres eVt ^eXriov
(TKei/jcofieda, el dpa ri /cat rijxas oviqaei tolovtov 6v.
a yap vvv Srj eXeyop^ev, d>s fieya av e'lr] dyadov r)
aix}(f)poavv7] , el tolovtov e'irj, rjyovp,evrj SioiKT^aecos
Kal olKias /cat TToXeoiS, ov p,oi SoKovp^ev, c3 Kptria,
KaXaJs d>fjLoXoy7]Kevat .
Hdtg 87^; rj 8' OS".
"On, -^v 8' iyco, pahicos (hfioXoynjaapbev p.eya ti
ayaOov etvai toIs dvdpdjTTOis, el e/cacrrot rip,d)v,d
p,ev taacTL, TrpoTTOiev rayra, a he p,'q eTnoTaiVTO ,
a'AAot? 7rapa8t8otei^ toi? eTnGTap,€voig .
E OvK ovv, e(f)rj, KaXdJs (Lp.oXoy-qcrafMev ;
Ov fioi SoKovp,ev, rjv 8' iyo).
"AroTT-a Xeyeis cos dXrjdcos, eV*^* ^ ^iOKpaTeg.
Nrj Tov Kvva, e(l)rjv, Kal ep^oi tol 80/cet ovtoj'
KOVTavOa^ Kal a/art aTTO^Xeijjas aVoTra y' e^Tjv' /i,ot
7Tpo(j)aiveadai, Kal otl cf)oPoip,'rjv p,r] ovk opdojs
cr/coTTOt/xev. (Ls dXrjOaJs yd-p, et otl /xaAtoTa
TOLOVTOV eoTLV 7] aco<f)poavvr], ovhev /xot 87^Aov
173 etvat 8o/cet o tl dyadov rjfids dTTepydt,eTaL.
^ eldifai seel. Heusde.
76
CHARMIDES
But are we really looking at something greater, and
requiring it to be something greater than it really is ?
Probably, he rephed, that is so.
I daresay, I said ; and I daresay also our inquiry
has been worthless. And this I conclude, because I
observe certain strange facts about temperance, if it
is anything like that. For suppose, if you please, we
concede that there may possibly be a science of
science, and let us grant, and not ^v•ithdraw, our
original proposition that temperance is the knowledge
of what one knows and does not know ; granting all
this, let us still more thoroughly inquire whether on
these terms it \\i\\ be of any profit to us. For our
suggestion just now, that temperance of that sort, as
our guide in ordering house or state, must be a great
boon, was not, to my thinking, Critias, a proper
admission.
How so ? he asked.
Because, I rephed, we too lightly admitted that it
would be a great boon to mankind if each of us should
do what he knows, but should place what he did not
know in the hands of others who had the knowledge.
Well, was that, he asked, not a proper admission :
Not to my mind, I answered.
In very truth, your words are strange ! he said,
Socrates.
Yes, by the Dog, I said, and they strike me too in
the same way ; and it was in view of this, just now,
that I spoke of strange results that I noticed, and said
I feared we were not inquiring rightly. For in truth,
let temperance be ever so much what we say it is, I
see nothing to show what good effect it has on us.
* ovTu- Kovravda Hermann : oitws ei evTavOa, oitus, ovruxrl
ivravda mss.
77
PLATO
Ilcos Sij; rj 8' 09. Aeye, ti^a Kat rjiiets etScDuev
o Tt Aeyecs.
Ot/Ltat /.tei', T^v 8' iyo), Xiqpelv /xe* ojLto)? to ye
7Tpo(f)aiv6iJi€vov avayKOLOv or/coTretv /cat /xi^ ^''<^^
TTapievai, ei Tt? ye auToy Kai ofUKpov K-qherai.
KaAcDs" y<x/3, e^Ty, Ae'yet?.
A/foue 87^, €(f)r]v, TO ifiov ovap, etre 8ta Keparwv
etTe 8t' eAe'^avTos" eXujXvBev. et ya/3 oTt fxaXiara
r]pia)v dpxoi 17 aaxfjpoavvq, ovaa otav vvv 6pil,6p.eda,
B dAAo Tt /caTO, TO,? eTTtaTTy/xa? ttcivt' av^ Trpdrroiro,
icai ouTe Tt? Kv^epvqrrjs (fxiaKcov eivai, cov 8e ou,
i^aTTaru) dv rjfj,ds, ovre larpos ovre arpar-qyos ovr^
aAAo? oi;8ets', TrpoaTTOtovfievog ri etSeVat o /xt) ot8e,
Xavddvot, dv e/c 8t) TOirro^v ovrcos exovrcov dXXo dv
rjfjLLV TL Gvp.^aivoi rf vyUai re rd arcofxara etvat
jjbdXXov rj vvv, /cat ev rfj daXdrrr) KLvBvv€Vovras /cat
iv TToXejXcp arqj^eadai, /cat rd crKevrj /cat rrjv djUTre-
C X'^^W '^'^^ j57rd8eatv' Trdaav /cat to, xPVH'^'^'^ Trdvra
r€XviKa>i5 rjpuv clpyaafieva ett'ai /cat dAAa ttoAAo,
8td TO dXrjdLVOLS SrjfXiovpyoLS ;^/37^(T^at; et 8e ^od-
Aotd ye, /cat tt)^ fiavriKrjv ett-at crvyxcopTjarcofMcv
eTTKTrrnxrjv rov fieXXovros eaeadai, /cat Ti^r aco^po-
avv7]v, avrrjs eniararovaav, rovs fiev dAa^dva?
aTTOTpeTTiiv, rovs Se cos dXrjddis p^dvreis Kadiardvai
rjp,lv TTpo^rjr as rcov fxeXXovrcov . Kar€aK€vaap,evov
Sr) ovrco ro dvOpiOTTivov yivos ori p,ev i7narrjp,6vciis
D dv TTpdrroL /cat ^<ij'»7, eVo/xat* rj ydp aco^poctvvrj
(f)vXdrrovaa ovk dv icp-q Trapep^TTLTrrovGav rrjv
aveinarrjpLoavvqv avvepyov r^puv etvat* oTt 8
eTTiarrjfjbovoJS dv Trpdrrovres eu dv Trparroifiev Kat
' irdvT av Burnet : iravra Stobaeiis, av mss.
'^ fj add. Heindorf.
78 ' ■
CHARMIDES
How so ? he asked : tell us, in order that we on
our side may know what you mean.
I expect, I said, I am talking nonsense : but still
one is bound to consider what occurs to one, and not
idly ignore it, if one has even a little concern for
oneself.
And you are quite right, he said.
Hear then, I said, my dream, whether it has come
through horn or through ivory. ^ Suppose that
temperance were such as we now define her, and
that she had entire control of us : must it not be that
every act would be done according to the sciences,
and no one professing to be a pilot when he was not
would deceive us, nor would a doctor, nor a general,
nor anyone else pretending to know something he
did not know, go undetected ; and would not these
conditions result in our having greater bodily
health than we have now, safety in perils of the sea
and war, and skilful workmanship in all our utensils,
our clothes, our shoes, nay, everything about us, and
various things besides, because we should be employ-
ing genuine craftsmen ? And if you liked, we might
concede that prophecy, as the knowledge of what is
to be, and temperance directing her, A^ill deter the
charlatans, and establish the true prophets as our
prognosticators. Thus equipped, the human race
would indeed act and live according to knowledge, I
grant you (for temperance, on the watch, would not
suffer ignorance to foist herself in and take a hand in
our labours), but that by acting according to know-
ledge we should do well and be happy — this is a
^ Cf. Homer, Od. xix. 562 foil. Dreams are there
described as issuing from two gates : dreams that come true
are from the gate of horn ; deceitful dreams are from the
gate of ivorv.
79
PLATO
evSaLfMovoXfJiev , tovto he ovttco SvvdfMeda yLaOelv,
J) (j)iXe Kptrta.
'AAAo. iiivroL, 7] S' OS, ov paSicos evp-qcreis dXXo
Tt reXos rov ev TTpdrreiv, edv to eTTKTrrjfMovcos
aTLjJiaGrjS.
HjjiLKpov Toivvv /xe, r]v 8' eycL, en Trpoahiha^ov.
rivos eTTL<TT7]p.6v(X)S Xeyeis; rj (tkutcov TOfirjs;
E Ma A" ovK eycxjye.
'AAAd x'^^'<^^ ipyaaias;
OvSa/judJs.
*AAAa €pi(x)v rj ^vXcov fj dXXov rov rcbv roiovrojv;
Ov brjra.
OvK dpa, rjv 8 eyc6, en efifAevofxcv Tip Xoycp tco
evhaijxova elvai tov emaTripbovcus t,d)VTa. ovtol
yap eTrtoTTj/xovco? ^covre? ov^ 6p,oXoyovvTai Trapd
aov euSat/xoves" elvai, dXXd Trepi tlvcov eTnaTr]p,6vix)£
t^wvTo'' av^ So/cet? fxoi d<^opit,€adai tov evhaip^ova.
KOI laojs Xdyeig ov vvv Sr) iyoj eXeyov, tov etSora
174 TO, fjbeXXovTa ecreaOac TrdvTa, tov p,dvTtv. tovtov
rj dXXov TLvd Xeyets;
Kat TOVTOV eycoye, e^rj, koL dXXov.
Tiva; rjv 8' iyo). dpa jjirj tov tolovSc, el' ri?
TTpos Tols fieXXovai /cat ra yeyovoTa travTa elSclr]
Kol TO, vvv ovTa, Kal p.rjhev dyvooZ; dcopuev ydp
Tiva elvai axnov. ov ydp, ol/jLai, tovtov y* ert dv
€L7TOLs ovSeva eTTLGTrnjioveaTepov ^covto etvat.
Ov SrJTa.
To8e St] ert 7Tpo<7TTodd>, tls avrov twv e7naTrjp,a)v
TTOiet evSai/JLOva ; rj diraaai opiOLcos;
1 ^Civra Schleiermacher : ^ihvruv iiss.
^ <n> Bekker : e5 siss.
80
CHARMIDES
point wliich as yet we are unable to make out, my
dear Critias.
But still, he replied, you ^vill have some difficulty
in finding any other fulfilment of welfare if you reject
the rule of knowledge.
Then inform me further, I said, on one more little
matter. Of what is this knowledge ? Do you mean
of shoe-making ?
Good heavens, not I !
Well, of working in brass ?
By no means.
Well, in wool, or in wood, or in something else of
that sort ?
No, indeed.
Then we no longer hold, I said, to the statement that
he who hves according to knowledge is happy ; for
these workers, though they hve according to know-
ledge, are not acknowledged by you to be happy : you
rather dehmit the happy man, it seems to me, as one
who hves according to knowledge about certain things.
And I daresay you are referring to my instance of a
moment ago, the man who knows all that is to come,
the prophet. Do you refer to him or to someone else ?
Yes, I refer to him, he said, and someone else too.
Whom ? I asked. Is it the sort of person who
might know, besides what is to be, both everj^tliing
that has been and now is, and might be ignorant of
nothing ? Let us suppose such a man exists : you
are not going to tell me, I am sure, of anyone alive
who is yet more kno^^^ng than he.
No, indeed.
Then there is still one more thing I would fain
know : which of the sciences is it that makes him
happy ? Or does he owe it to all of them ahke ?
VOL. vm G 81
PLATO
B OvSafMcbs ofioLcos, e(f)rj.
'AAAct TTola iMoXtara; fj ri olhc /cat rojv ovroiv /cat
rcov yeyovorojv /cat roJv fxeXXovrcov eaeadai; dpd
ye fi TO TTerrevTiKov ;
Holov, rj 8' 6V, TTerrevrLKOv ;
'AAA' fj TO XoytariKov ;
OySajtxais'.
'AAA' fj ro vyieivov ;
yiaXXov, €(f>r].
CjKeLvq o rjv Aeyoj fxaAiara, rjv o eyoj, fj rt;
*^Ht TO dyadov, €(f)rj, /cat ro /ca/cdr.
^D. fiiape, €(f)7]v iyco, TrdXai fie rrepieXKeis kvkXco,
dnoKpvTTToiJievos ort ov ro en tarrjixov cos rjv l,fjv
TO €V TTpdrreiv re /cat evhaLfiovelv ttolovv, ovhe
C crvp,7raacov rcov dXXcov emarrificbv, dXXd jxtds
ovcnqs ravrrjs piovov rrjg Trepi ro ayadov re /cat
KaKov. erret, c5 Kptrta, el deXeis e^eXeZv ravrrjv
rrjv emar'^p.rjv e/c rcov dXXcov €7nar7]p,cov, rjrrov re
ri fxev larpiKT] vyiaiveiv TTOLT^aei, -q Se aKvrtKT]
VTToSeSeadaL, -q 8e v(f)avrLK7] 'qp.(f)t,ea6cu, rj Se
KV^epvrjriKTj KcoXvaei ev rfj daXdrrjj dTTodvrjcTKeLv
/cat rj crrparrjyLKr] ev TToXepcp;
Ovhev rjrrov, e(f)rj.
'AAA', (5 ^lAe K/JiTta, ro ev ye rovrcov e/cacrra
D yiyveadai /cat (L(f>eXi.p,o)s dTToXeXonros rj/xas ecrrai
ravrrjs dTTovarjs.
^AXrjdrj Xeyeis.
Ovx avrr) Se ye, cus" eoiKev, eariv r) aco(f)poovv7] ,
dAA' T^S" epyov earl ro ch^eXeZv -qp^dg. ov yap
€7narr}p,cov ye /cat dveTTiarripocrvviJbv rj eTTicmjpr]
eariv, dXXd dyadov re /cat KaKov- cZcrre el avrr]
82
CHARMIDES
Bv no means to all alike, he replied.
But to which sort most ? One that gives him
knowledge of what thing, present, past or future ?
Is it that by which he knows draught-playing ?
Draught-playing indeed I he replied.
Well, reckoning ?
By no means.
Well, health ?
More likely, he said.
And that science to which I refer as the most
likely, I went on, gives him knowledge of what ?
Of good, he replied, and of evil.
Vile creature ! I said, you have all this time been
dragging me round and round, while conceahng the
fact that the hfe according to knowledge does not
make us do well and be happy, not even if it be know-
ledge of all the other knowledges together, but only
if it is of this single one concerning good and evil.
For, Critias, if you choose to take away this science
from the whole number of them, will medicine any
the less give us health, or shoemaking give us shoes,
or wea\ing provide clothes, or ^^^ll the pilot's art any
the less prevent the loss of hfe at sea, or the general's
in war ?
None the less, he rephed.
But, my dear Critias, to have any of these things
well and beneficially done will be out of our reach if
that science is lacking.
That is true.
And that science, it seems, is not temperance, but
one whose business is to benefit us ; for it is not a
science of sciences and lack of sciences, but of good
83
PLATO
eoTiv a)0eAt/xos", r) acx)<j>poavv7] dXXo tl av eir]
\r] (h(f)eXi^riY rjfilv.
Tt 8', 77 S' OS", ovK dv avrrj (h^eXoZ; el yap on
{xaXiara twv eTncrTTjficjv €TncnrjyLr] ecrrlv rj ao}(j)po-
E crvvT), iTTiararel 8e Kal ralg aAAat? eTTLcm^fjiaig, /cat
Tavrrjg S-^ttov dv dp^ovaa Trjs Trepl rdyadov
€7naT'qiJL7)s (h<j>eXoZ dv rjfMas.
*H /cat uytatVetv vrotot, rjv 8' iyco, avrrj, dXX' ovx
■fj larpiK-q; Kal rdXXa rd rcbv reyychv avrt] dv
TTOLoZ, /cat ov)(^ at aAAat to avrrjg epyov eKaarr] ;
^ ov rrdXai Stefiaprvpofieda, on eirLarrnjLrjs jjlovov
earl /cat dveTTtarrjiJiocnjvrjs eTnarrjp,7], dXXov he
ovhevog- ovx ovrcos;
Waiver at ye.
OvK dpa vyietag earai hrjixLovpyos .
Ov Sijra.
175 "AAAt^s" ydp -qv rexvrjs vyieia- rj ov;
"AAAt^?.
Oj)8' apa (h^eXeiaSy c5 eralpe' dXXrj ydp av
aTTehofxev rovro ro epyov Texvrj vvv S-^' rj ydp;
Yldvv ye.
Yld)s ovv oi^e'At/x.os' ear ai rj ao}(f>poavvrj, ovSefxids
(h(f)eXias ovaa hrjjiiovpyos ;
Ovhajxibs, c5 TidiKpares, eoiKe ye.
*Opas ovv, cb K/3tTta, coj eycj iraXai eiKorcos
eheSoLKrj Kal 8t/cata>? e/xavrov rjri.dijirjv on ovhev
Xprjarov irepl aco(f)poavvrjs aKoird) ; ov ydp dv ttov
6 ye KoXXiarov Trdvrcov ojxoXoyeZrai etvai, rovro
B 'qP'tv dvco(f)€Xes e(f)dvrj, e'l n ep,ov o(f}eXos rjV Ttpos
ro KaXdJs t,rjreZv. vvv 8e — nravraxfj ydp rjrrcLfieda,
Kal ov hvvdfxeda evpeZv icf) orco irore rwv ovroiv 6
1 y\ ib(pe\lni] sec'l. Madvig.
84
d
CHARMIDES
and evil : so that if this is beneficial, temperance
must be something else to us.
But why, he asked, should not it be beneficial ?
For if temperance is above all a science of the sciences,
and presides too over the other sciences, surely she
will govern this science of the good, and so benefit us.
And give us health also ? I asked : will she, and
not medicine, do this ? And will the several works
of the other arts be hers, and not the particular
works of each art ? Have we not constantly protested
that she is only knowledge of knowledge and of lack
of knowledge, and of nothing else ? Is not that so }
Apparently it is.
Then she will not be a producer of health ?
No, indeed.
For health, we said, belongs to another art, did we
not?
We did.
Nor of benefit, my good friend ; for this work,
again, we assigned to another art just now, did we
not ?
Certainly.
Then how will temperance be beneficial, if it
produces no benefit ?
By no means, Socrates, as it seems.
So do you see, Critias, liow all the time I had good
reason for my fear, and fair ground for the reproach
I made against myself, that my inquiry regarding
temperance w^as worthless } ^ For I cannot think that
what is admitted to be the noblest thing in the world
would have appeared to us useless if I had been of
any use for making a good search. But now, you see,
we are worsted every way, and cannot discover what
» C/. 172 c.
85
PLATO
vofioOerr^s tovto rovvojxa edero, rrjv ao}(f)poavv'r]v .
KaiTOL TToAAa ye (TuyK'e;;^a)/37^/<-a//.€v ov av^^aivovd^
rjjJiLV iv rep Xoyco. /cat yap e'mariqp,r]v eTnarrjpiri?
elvai avv€XOjp'qaap€V , ovk icovros rod Xoyov ovSe
<f)daKovros elvai' Kal ravrrj av rfj eTTiaTT^fir] /cat ra
C Twv aXXcov iinarriiJLCov epya yiyvoiaKeLv avvexojprj-
aap,€v, ovSe tovt^ icjvros rod Xoyov, Iva S-q rjpA,v
yevoiro 6 (ja)(f>pa)v €7narrjpt,cx}v cbv re olhev, on otSe,
/cat wv p.rj oXhev, on ovk olSe. rovro /xev Sr] Kal
TTavrdvaaL fieyaXoTTpcTTcos avv€XOJp'i]aap,€V , ou8'
iTTiaKeiffapLevoi, ro dSvvarov etvac, d ng [mt] olSe
p,7]Bap,(x)s, ravra etSeVat d/xaJs ye ttcos' on yap ovk
otSe, (f)r)criv avra elSevat rj rjpierepa o/xoAoyta.
KairoL, d)S eyaiyuai, ovhevos orov ov)(l aXoycorepov
rovr dv ^aveirj. dXX opLUig ovrcj's tjjjlcjv evrjdiKwv
J) rvxovaa r] ^'qrrjaLS Kal ov GKX-qpcov, ovbev n
p,dXXov evpelv hvvarat rrjV dX-qdeiav, dXXd roaovrov
KoreyeXaaev avrijs, ajcrre o i^/xets" TraAat avvofxoXo-
yovvres Kal avp,7TXdrrovr€S €.ndep,€da (j(jD(f)poavvrjv
elvai, rovro rj/jutv rravv v^picrnKcbs avoj^eXks ov
d7T€(f)at,V€ . ro p,kv ovv ip,6v Kal rjrrov ayavaKrdJ'
VTTep Se aov, rjv 8' eyo), cb \app,l8r], ttovv dya-
vaKrdJ, el av rotovros d)v rrjv iSeW /cat Trpos
E rovrip rrjV ifjvx'fjv crcocfipoveararos , fxrjSev ov^crrj
(XTTO ravrrjs rrjs (JO}(j)poavviqs jxrjSe n a (h(f)eXrjaei
ev ro) ^Lcp rrapovaa. en 8e /jidXXov dyavaKrco
V7T€p rrjs eTTCpSijs, rjv Trapd rod QpaKos efiadov, el
fiTjSevos d^iov Trpdyp^aros ovaav avrrfv p^erd
TToXXrjs CTTTOvhrjs ep,dvdavov . ravr ovv Trdvv piev
[ovvY OVK OLOpbai ovrcos ex^eiv, dAA' e/xe cf)avXov
1 o5v seel, Winckelmann.
— _— — —
86
CHARMIDES
thing it can possibly be to which the lawgiver gave
this name, temperance. And yet we have conceded
many points which were not deducible from oiur
argument. For you know we conceded that there
was a science of science, when the argument was
against it and would not agree ; and we further con-
ceded that this science could know the works also of
the other sciences, when the argument was against
this too, in order to make out that the temperate
man had a knowledge of what he knew and did not
know, so as to know that he knew the one and did
not know the other. And we made this concession
in a really magnificent manner, without considering
the impossibility of a man knowing, in some sort of
way, things that he does not know at all ; for our
admission says that he knows that he does not know
them ; and yet, in my opinion, there can be nothing
more irrational than this. Nevertheless, although it
has found us so simple-minded and tractable, the
inquiry remains quite incapable of discovering the
truth, but has utterly flouted it by most impudently
showing us the inutihty of that which we had been
ever so long assuming, by our joint admissions and
fictions, to be the meaning of temperance. Now, so
far as I am concerned, I am not particularly dis-
tressed : but for your sake, I said, Charmides, I am
seriously distressed to think that you, with your
goodly form and most temperate soul besides, are
to have no profit or advantage from the presence of
that temperance in all your life. And I am still more
distressed about the charm which I learnt from the
Thracian,^ that I should have spent so much pains on
a lesson which has had such a worthless effect. Now
I really do not think that this can be the case, but
87
PLATO
etvai, ^r)r7]T'qv €7T€l rrjv ye aco(f)poavvr)v fieya tl
ayadov elvat, Kal e'lTTep ye ex^ts avro, fiaKapiov
176 etval ae. dAA' opa el e;\;ets" re /cat jjLrjBev Ser) rrjs
eTTCphrjs' el yap ^xets, /itaAAov dv eyioye aot, ovfji^ov-
Xevaat,fj,t ep,e p,ev Xrjpov rjyetadat elvai /cat dSvvarov
Xoycp oTiovv [,'qTelv, aeavrov 8e, oacpvep aa)(f}pove-
arepos el, roaovroj elvai /cat evhaip,oveaTepov .
Kat d X^ap/xiS-qs , 'AAAa p,d At", ■^ 8' os, eycoye,
CO H(x)KpaT€s, ovK otSa ovr^ el e^oi ovr' el p.y] exo).
7TCOS yd.p dv elbeirjv 6 ye /at^S' vpuels oloi re eare
B e^evpelv 6 ri rror" eariv, d)£ (f>fjg av ; eycb /xeVroi
oi) TTOVV aoL TTeLdofiai, /cat ep^avrov, cS HcoKpares,
Trdvv ot/xat heZadai rrjs iTTipBrjs, /cat ro y' e/xdv
ovSev KOiXvei eiraheadaL vtto aov ocrat rjp,€pai, ecos
dv (f>'^9 av iKavaJs exetv.
^lev dAA', ecjitj 6 Kptrta?, cu Xa/s/xtSi^, <7]v >^
Bpas rovro e/xoty' earai rovro reKp,ripLov on,
cro)<f)poveXs, 'r]V e-naheiv irapexiis YicoKpdret /cat p.r]
aTToXeLTTr] rovrov fi-^re /xeya p.-qre ap^iKpov.
'Q.S aKoXovd-qaovros , ^<f>V> '^^^ H'V o.7ToXei^op.evov
Setvd ydp dv ttololtjv, et p,r] 7Teidoi.p,T]v aol rip
emrpoTTO) /cat p.T] TTotoirjv d /ceAeuets".
'AAAct /-fJ^v, e<f)7], KeXevco eycoye.
HoLijaco roivvv, €(f)7], aTTO ravrrjal rrjs r)p,€pas
dp^dp,evos .
Ovroi, rjv 8' eyco, ri ^ovXeveadov Trotetv;
OvSev, e(f>r] 6 ^apfMiSrjg, dXXd ^e^ovXevp,eda .
BidcTTj dpa, rjv 8 eyco, /cat ovh avaKpiatv /xoi
hcoaets;
^ fjv add. Goldbacher.
88
CHARMIDES
rather that I am a poor hand at inquiring ; for
temperance I hold to be a great good, and you to be
highly blessed, if you actually have it. See now
whether you have it, and are in no need of the charm ;
for if it is yours, I should rather advise you to regard
me as a babbler who is unable to argue out any
subject of inquiry whatsoever, and yourself as
advancing in happiness as you advance in temper-
ance.
Then Charmides said : Why, upon my word,
Socrates, I do not know at all whether I have it or
have it not. For how can I know, when even you
two are unable to discover what this thing is ? — so
you say, but of this you do not at all convince me — and
I quite believe, Socrates, that I do need the charm,
and for my part I have no objection to being charmed
by you every day of my hfe, until you say I have had
enough of the treatment.
Very well, said Critias : now, Charmides, if you do
this, it will be a proof to me of your temperance — if
you submit to be charmed by Socrates and do not
forsake him through tliick and thin.
Count on me to follow, he said, and not forsake
him ; for it would ill become me to disobey you, my
guardian, and refuse to do your bidding.
Well now, he said, I bid you.
Then I will do as you say, he replied, and will start
this very day.
There, there, I said, what are you two plotting
to do ?
Notlxing, rephed Charmides ; we have made our
plot.
So you will use force, I said, before even allowing
me to make my affidavit ?
89
PLATO
'Q.S ^taaofjievov , €(f)7], eTretSr^Trep oSe ye eTrtrarreL'
TTpos ravra av av ^ovXevov 6 ri TTOLrjaecs-
D 'AAA' ouSe/xta, e(f)r]v iyo), AetTrerai ^ovX-q' aoi
yap iTTLX^ipovvn TrpdrreLv oriovv /cat ^iat,op.ev(x)
ovheis olos t' carat, ivavrLovadai avd pcoTTOiV .
M17 roivvv, 7] 8' OS, p^rjhe av evavriov.
Ov TOivvv, rjv 8' eyo), ivavridxroixai,.
90
CHARMIDES
You must expect me to use force, he replied, since
he gives me the command : take counsel, therefore,
on your side, as to what you will do
But that leaves no room, I said, for counsel ; for
if once you set about doing anything and use force,
no man alive Avill be able to withstand you.
Then do not you, he said, withstand me.
Then I will not withstand you, I replied.
91
ALCIBIADES I
INTRODUCTION TO ALCIBIADES I
The First Alcibiades gives us a clear and useful, if
rather inelegant, illustration of the ordinary teaching
of Socrates. He accosts his young friend at a critical
moment of opening manhood, and makes him admit,
by >dlling replies to a series of carefully designed
questions, that he is ignorant of the most important
things which ought to be kno>\'n by one about to
enter upon a public career. In the first part (103-
114) we are shown that Alcibiades is going to advise
the state on questions of peace and war, and must
therefore know what is just and what unjust : but
he could only have acquired this knowledge from the
multitude, whose perpetual quarrels seem to show
that they lack it ; and if he says that it is rather on
the expedient and inexpedient that he proposes to
advise them, we want to know in turn what these are.
In the second part (115-127) we find that the just is
the honourable, good and expedient ; and Alcibiades
is further humiliated by a sly use of the double
meaning of " doing well " — acting aright, and
prospering. Other Athenian statesmen, including
even Pericles (who is supposed to be still alive), are
just as ignorant as Alcibiades, and he may be at no
disadvantage in competition A^ith them : but his real
competitors in the race for power and glory are
persons like the kings of Sparta and Persia, whose
95
INTRODUCTION TO ALCIBIADES 1
training, wealth, and authority are described at some
length and in lively detail. For such a contest it is
necessary that Alcibiades should avail himself of all
tlie help that Socrates can give him. They must join
equally in the inquiry — What is the goodness re-
quired in a statesman ? It seems to have something
to do with friendship and harmony among the people ;
and yet justice surely consists in everyone doing his
own work, and this does not make for harmony.
Alcibiades is sorely puzzled, but fortunately he is not
too old to learn. The third and last section (128-135)
deals with the Delphic maxim Know thyself, and what
it may be supposed to mean. To know oneself is to
know one's mind, and is true prudence or " temper-
ance," which, with justice, is a necessary condition
of happiness.
The imaginary time of the conversation is about
432 B.C., when Alcibiades was eighteen years old.
He is now losing the extraordinary physical beauty
of his boyhood, and is turning his mind to the political
power whose attainment is the obvious aim of an
able and ambitious man. It is at this moment that
Socrates, an admirer who has held aloof from him
till now, exposes by skilful questioning his false
conceit of knowledge and his desperate need of know-
ing, in the first place, his own mind. The method of
interrogation, and the language usedby both speakers,
are quite of a piece with those in other early dialogues
of Plato. The somewhat lengthy speech of Socrates
about the royal families of Persia and Sparta (121-
124), though it has some pleasant touches of Socratic
humour, is perhaps a little out of character in a scene
where so much emphasis is laid on the point that all
the positive statements come from Alcibiades and
9Q
INTRODUCTION TO ALCIBIADES I
none from Socrates ; and the identification of soul
■with man (130 c) is a crude and unsatisfactory sug-
gestion compared with the later theories of the
Gorgias (464 a) and other dialogues. But on the
whole there seems to be no sufficient reason for
doubting, with some eminent scholars, the authen-
ticity of this dialogue, if it be remembered that the
work is probably one of Plato's earhest sketches,
composed in the years immediately following the
death of Socrates (399 b.c.) ; that from the third
century a.d. it has been regarded and studied as an
exemplary piece of Academic teaching ; and that
it is natural to suppose that the series of Plato's
compositions would begin with some immature and
relatively inartistic essays in dialogue-writing. When
he came to conceive the Symposium, Plato was able
to draw far fuller and finer portraits of both Socrates
and Alcibiades, and to vivify their friendly converse
by many a masterly stroke of dramatic art.
VOL. vni H 97
AAKIBIAAHS
[h nEPi AN0pnnoT *T2En2' maiettikos]
TA TOT AIAAOrOT 1IF02;(21IA
2nKPATH2, AAKIBIAAH2
p\ll 2n. ^D, TTOL KXetVLOV, ot/xat ere davfxdl^eLV, on. Trpco-
Tos ipaaTiqs oov ycvofxevos roJv dXXojv TTCTravfievcov
fiovos ovK aTTaXXarrofjiaL, /cat otl ol fiev aAAot 8i
ox^ov iyevovTo aoi, StaAeyd/xevot, eycb 8e rocrovrcov
ircov ovSe TrpoaeiTTOv. rovrov 8e ro a'iriov yiyovev
OVK dvdpd>TreLov, aAAa rt BaLfioviov ivavTLOjfjba, ov
av rrjv SvvafXLV /cat varepov Trevar)' vvv 8' eTTethr)
B ovK€TL evavriovrai, ovro) TrpoaeXrjXvQa' eveXnis 8e
elfJLL /cat TO XoLTTov fiT] evavricliaeadai avro. ox^^ov
ovv KaravevoTjKa iv rovro) rep xP'^v^ cjKOTTovpbevos
(V£ TTpos Tovs epacrrds €a)(€g' ttoXXcov yap yevo-
jxevcov /cat p,eyaXo(f)p6va)v ovBeis os ovx VTrep^Xr]-
Oels TO) (^povqjJiarL vtto aov TTe(f)€vy€v, rov 8e Xoyov,
104 o) vTTepTTecjipovrjKas, ideXco SieXdelv. ovSevos <f>'{)s
dv9pa}7Tcov ivSerjs etvat etV ovhiv rd ydp VTrdp-
Xovrd aoi jxeydXa elvai, ware p,r]S€v6s Seladai, dno
Tov acofiaros dp^dfieva reXevrcovra els rrjv i/jvxrjv.
^ Socrates refers to the " spiritual sign " which occasionally
warned him against an intended action : cf. Apol. 31 c d,
40 a b.
98
ALCIBIADES I
[or on the nature of man : " obstetric "]
CHARACTERS
Socrates, Alcibiades
soc. Son of Cleinias, I think it must surprise you
that I, the first of all your lovers, am the only one of
them who has not given up his suit and thro^^•n you
over, and vt-hereas they have all pestered you with
their conversation I have not spoken one word to you
for so many years. The cause of this has been
nothing human, but a certain spiritual opposition,^ of
whose power you shall be informed at some later
time. However, it now opposes me no longer, so I
have accordingly come to you ; and I am in good
hopes that it will not oppose me again in the future.
Now I have been observing you all this time, and have
formed a pretty good notion of your behaviour to
your lovers : for although they were many and high-
spirited, everyone of them has found your spirit too
strong for him and has run away. Let me explain
the reason of your spirit being too much for them.
You say you have no need of any man in any matter ;
for your resources are so great, beginning with the
body and ending with the soul, that you lack nothing.
99
PLATO
otet yap Sr) elvat Trpcorov fjuev KaXXtaros re /cat
ixeytaros' /cat rovro fiev St) Travrl SfjXov iSelv on
ov ifjevSrj' eireira veaviKcordrov yevovg ev rfj
aeavrov iroXei, ovarj fMcytarrj tGuv 'EAAr^vtScoi^, /cat
B ivravda Trpos irarpos ri aoi ^iXovg /cat avyyevets
TrXeiarovs elvat, /cat apiarovs, ol et rt Seot inrr^pe-
rotev av aoi, rovrcov 8e tows' rrpos jjirjTpos ovSev
X^ipovs oi38' iXoLTTovs' (JVfXTrdvrwv 8e Sv €L7tov
fieit^w otet o'ot Svvajjuv virapx^tv Ilc/at/cAea rov
'RavdiiTTTov, ov 6 TTaTTjp eTTLTpoTTOv /caxeAtTTe O'ot re
/cat TO) aSeA<^a»* os ov fiovov iv TTySe rfj TroAet
Swarat Trpdrreiv 6 rt av ^ovXrjrai, dAA' ei' Trdarj
rfj 'EAAaSt /cat tcDv ^ap^dpcov Iv ttoXXols /cat
C p-eyaXoLS yeveatv. Trpoadijao) 8e /cat ort rcbv
■nXovaicxiV So/cei? Se /xot errt tovtoj rjKicrTa jieya
<j>poveiv. Kara trdvra Srj ravra av re p.eyaX-
avxovfxevos KeKpdrrjKas ra)v epaarcjv ii<etvoL re
vrroheearepoi ovres eKparrjdrjaav, /cat ae ravr ov
XeXrjdev odev hrj eii oiSa ort 6avp,d^eLS, ri hiavoov-
p,ev6s TTore ovk aTraXXdrropbai rov epoyros, /cat
TJvriv* exo}v eATrtSa VTTop,evoi rcbv dXXcov 7Te(f)evy6ra>v .
AAK. Kat lacos ye, cS HcoKpares, ovk otad' on
D ap,iKp6v p,e ecfjd-qs. eyco ydp rot iv vat el^ov rrpo-
repos croL TrpocreXdcov avrd raur' epeadai, ri rrore
jSouAei /cat els rlva eAvn'Sa ^Xcttcov evoxXeis p-e,
aet OTTOV av d> e7np,eX^arara rrapoiv rw ovn ydp
davpid^a), 6 ri rror^ earl ro aov irpdypLa, Kat
rjStar^ dv Trvdoiprjv.
2n. AKovarj ptev dpa ptov, d)s ro et/cds", irpo-
dvptws, e'lTrep, cos <f>2]S, eTTtdvpiels elSevat ri Sta-
100
ALCIBIADES I
You think, in the first place, that you are foremost
in beauty and stature — and you are not mistaken in
this, as is plain for all to see — and in the second place,
that you are of the most gallant family in your city,
the greatest city in Greece, and that there you have,
through your father, very many of the best people
as your friends and kinsmen, Avho would assist you
in case of need, and other connexions also, through
your mother, who are not a wliit inferior to these,
nor fewer. And you reckon upon a stronger power
than all those that I have mentioned, in Pericles,
son of Xanthippus, whom your father left as guardian
of you and your brother when he died, and who is
able to do whatever he hkes not only in this city but
all over Greece and among many great nations of the
barbarians. And I wll add besides the wealth of
your house : but on this, I observe, you presume
least of all. Well, you puff yourself up on all these
advantages, and have overcome your lovers, while
they in their inferiority have pelded to your might,
and all this has not escaped you ; so I am very sure
that you wonder what on earth I mean by not getting
rid of my passion, and what can be my hope in
remaining when the rest have fled.
ALC. Perhaps also, Socrates, you are not aware that
you have only just anticipated me. For I, in fact,
had the intention of coming and asking you first that
very same question — what is your aim and expecta-
tion in bothering me by making a particular point of
always turning up wherever I may be. For I really
do wonder what can be your object, and should be
very glad if you would tell me.
soc. Then you ^v^ll listen to me, presumably, ^nth
keen attention if, as you say, you long to know what
101
PLATO
voovjxai, Kat ws dKovaofMevo) /cat 7T€pi[M€VovvTi
Aeyoj.
AAK. Yidvv [xev ovv dXXd Xeye.
E 2n. "Opa Srj- ov yap rot, et-r] dv Oavfxacrrov et,
(xiGTTep /Jboyig rjp^dfirjv, ovrco Kat p.6yis TrauCTat/xr^v .
AAK. 'D. *yade Xeye' dKovdOjjbat ydp.
2n. AeKreov dv etr]. ■)(aXeTTdv [xev ovv Trpos
avhpa ovx rjrrova ipaarcov rrpoacfjepeaOai, ipacrrfj,
ofjicos 8e ToXfji-qreov (f)pdaai rrjv i[j.r]v Stavotav.
iyd) ydp, d> 'AA/ct^tctSi^, et fiev ae iwpcov d vvv Sr]
SirjXdov dyaTTwvrd re /cat olofxevov Selv iv rovroig
Kara^Lcx)vai, TrdXai dv d7Tr]XXdyfJ,rjv rov epcoros,
105 ^S" ye S17 ifxavrov TreiOci)' vvv he erepa av Karrjyo-
p-qaco Siavo-qfiara ad rrpds avrov ae, a> /cat yvKoar],
on TTpoae)(iov ye aoi rdv vovv StarereAe/ca. So/eels'
yap fjLoi, et ris aoi et77ot dectjv co 'AXKL^idSr),
rrorepov ^ovXei t,rjv e^cov d vvv ^xeis, 7] aurt/ca
redvdvai, el p,'q aoi e^earai //.et^oj Kr'qaaadai;
So/cet? dv fxoL eXeadai redvdvat,' aAAa vvv eTrl rivL
S'q TTore eATrtSt ^7^?, eyd) (f)pdao). irjyfj, eav ddrrov
els rov *AdrjvaLcov Srjfiov TrapeXdr^s — rovro 8e
B eaeadai p,dXa dXiyojv -q/juepcov — 7TapeX6d)v ovv ev-
hei^eaSai ^ AdrjvaioLs , ort d^tos et rt/Jbdadai d)s ovre
rTept/cATys" oyV d'AAos' ouSet? rd)v TTijorrore yevo-
fjbev(x)v, /cat rovro evBei^dfxevos p^eyiarov hvvrj-
aeadai iv rij TToXei, edv 8' evddSe fjueyiarog fjs, /cat
ev roLS dXXoLS "EAAiycrt, /cat ov [j,6vov iv "EiXXrjaiv
dXXd /cat iv rots ^ap^dpois, daoi iv rfj avrfj ripXv
oIkovolv TjTTelpcv. Kat el av aoi etTrot o avros
ovros 6e6s on avrov ae Set Svvaarevecv iv rij
102
ALGIBIADES I
I mean, and I have in you a listener who ^vill stay to
hear me out.
ALc, Why, to be sure : only speak.
soc. Look to it, then ; for it would be no wonder
if I should make as much difficulty about stopping as
I have made about starting.
ALc. My good sir, speak ; for I will listen.
soc. Speak I must, I suppose. Now, although it
is hard for a lover to parley vrith a man who does not
yield to lovers, I must make bold nevertheless to put
my meaning into words. For if I saw you, Alcibiades,
content with the things I set forth just now, and
minded to pass your life in enjoying them, I should
long ago have put away my love, so at least I persuade
myself : but as it is, I shall propound to your face
quite another set of your thoughts, whereby you will
understand that I have had you continually before
my mind. For I beheve, if some god should ask you :
" Alcibiades, do you prefer to hve ^\ith your present
possessions, or to die immediately if you are not to
have the chance of acquiring greater things .^ " I
beheve you would choose to die. But let me tell you
what I imagine must be the present hope of your
life. You think that if you come shortly before the
Athenian Assembly — which you expect to occur in
a very few days — you will stand forth and prove to
the people that you are more worthy of honour than
either Pericles or anyone else who has ever existed,
and that ha\'ing proved this you will have the greatest
power in the state ; and that if you are the greatest
here, you will be the same among all the other
Greeks, and not only Greeks, but ail the barbarians
who inhabit the same continent with us. And if that
same god should say to you again, that you are to
103
PLATO
C EvpcuTTTy, Sia^rjvai Se et? rrjv ^Aatav ovk e^earai
aoL ovo eTTtdeadai tols eKel TTpdy^aaiv, ovk av av
[Jboi SoKCiS ideXeiv ou8' irrl tovtols ixovols Cw> ^^
[xr] €fj,7TAr](T€i,s Tov aov ovo[j,aTO£ Kai rrjs arjg
Swdfjiecos TTOLvras, (I)s €7Tos elrreiv, dvdpcoTTovg' /cat
oi/xat ere ttXtjv Kypou /cat Sep^ov -qyelaOaL ovSeva
agiov Aoyov yeyovevac. oti [xev ovv ep^et? ravriqu
rrjv eAmSa, €v oiSa /cat ovk et/ca^a>. icrcus dv ovv
eiTTOLS, are etScb? ort dXrjOrj Xeyco- ri hrj ovv, c5
D TicoKpares, rovro iari. crot 77p6s" Xoyov [ov e(f)7]a9a
epelv, 8t o ifiov ovk dTraXXdrrrj] ^; eycu Se crot ye
epcD, a» ^t'Ae Trat KAetvtou /cat i^€LVop,d)(rjs. rovrcjv
yap aoL aTravrcDV raJv StavorjpbdrcjDV reXos CTrtre-
drjvai dvev ipiov dSvvarov roaavrrjv iyoj Bvvapbtv
ot/xat e;^etv' et? rd ad TTpdyfiara /cat et? ere' 8to Sr)
/cat TraAat oto/xat /te rov dedv ovk idv hiaXiyeadai
aoL, ov iyd) Trepiefievov oTn^vt/ca idcrei. axxTrep yap
E <yv eATTtSa? e;!^ets' iv rfj TroAet ivSel^aaOat on avrfj
TTOVTOS d^Los €1, ivSeL^dfjicvos Se ovSev on ov
TvapavnKa Svv^aeadai, ovra> Kdyd) irapd aoX iX-
TTt^co {JbeytcrTov hwiqaeadai ivSeL^dfievog on Travros
d^Los elp.i CTot, /cat ovr^ eTrirpoTTos ovre avyyevrjs
ovre aXXos oySetj iKavos TrapaSovvaL rrjv Svvafjuv
rjs eTTidvixeis ttXtjv i/xov, p.erd rov Oeov fxevroL.
vewrepo) p.kv ovv ovn crot /cat irplv roaavrrjg
eXTrihos yefieiv, d>s ifiol 8o/cet, ovk eta o deog
StaXeyeadat, iva fj,rj fidTrjv SLaXeyoLfirjV vvv 8e
106 ^i*!*^^' ^^^ y^P ^^ y''^'^ a/coucrats".
AAK. rioAu ye p,oi, a> YiCOKpares , vvv droTrdyre-
pos av (f)alvrj, cTretSi^ ^P^oj Xeyeiv, rj oris atyojv
^ 6v . . . dwaWdTrrj secl. Burnet.
104
ALCIBIADES I
hold sway here in Europe, but are not to be allowed
to cross over into Asia and to interfere with the
affairs of that region, I beheve you would be equally
loth to live on those sole conditions either — if you
are not to fill, one may say, the whole world with
your name and your power ; and I fancy that, except
Cyrus and Xerxes, you think there has never existed a
single man who was of any account. So then that this
is your hope, I know well enough ; I am not merely
guessing. And I daresay you will reply, since you
know that what I say is true : " Well, Socrates, and
what has that to do with your point ? " I am going
to tell you, dear son of Cleinias and Deinomache.
Without me it is impossible for all those designs of
yours to be cro wTied with achievement ; so great is
the power I conceive myself to have over your affairs
and over you, and it is for this very reason, I believe,
that the god has so long prevented me from talking
with you, and I was waiting to see when he would
allow me. For as you have hopes of proving yourself
in public to be invaluable to the state and, having
proved it, of vvinning forthwith unhmited power, so
do I hope to win supreme power over you by proving
that I am invaluable to you, and that neither guardian
nor kinsman nor anyone else is competent to transmit
to you the power that you long for except me, with
the god's help, however. In your younger days, to
be sure, before you had built such high hopes, the
god, as I beheve, prevented me from talking with
you, in order that I might not waste my words : but
now he has set me on ; for now you will listen to me.
ALc. You seem to me far more extraordinary,
Socrates, now that you have begun to speak, than
before, when you followed me about in silence ;
105
PLATO
eiTTOv Kairoi a(f)6hpa ye -^ad* Ibelv Kal Tore, roiovros.
€L iiev ovv eyoj ravra Siavoovfiai, t] fi-q, ojs eoLKC,
' BUyvcoKas, Kal iav fxrj (f)a), ovBev fjbot, earai ttXIov
7Tpo£ TO TreideiV ere. elev el 8e Srj on /jidXtcrra
ravra SiavevorjfxaL, ttcos Sta aov fjboi earai Koi
avev aov ovk av yevoiro ; e)(eLS Xeyeiv ;
B 2n. ^Apa epcoras e'i nva exoj elTrelv Xoyov
fjbaKpov, oiovs Br] d/couetv eWiaai; ov yap ecrrt
TOLOVTOV TO ejxov aAA' evBei^aadai p.ev aoL, ojs
eycpp^ai, olos t av eirjv oti Tavra ourcus" e;^ei, eav
ev {jiovov fioL ideXTJarjg ^pa^v VTrr^perrjaai.
AAK. 'AAA' e'l ye Br] p.r] p^aAcTTOv tl Xeyeis to
VTTr]peTr]p,a, edeXw.
2n. 'H^ ;(;aA€7roj/ BoKel to diroKpivaadai to,
epojTiofxeva ;
AAK. Ov ;^aA€7rdv.
2n. ^ AiTOKpivov Br],
AAK. 'E/Dcora.
2n. OvKovv ws Biavoovfievov aov Tavra epcoro),
Q a (f)r]iJ,L ae BiavoeiaOai ;
AAK. "EcTTCo, el ^ovXei, ovtcos, Iva Kal etScD o ri
ipeXs.
2n. Oepe Bt^' Biavofj yap, cos eyoj <^r]]ii, TTapievai
avfM^ovXevawv ^AdrjvaloLs evros ov ttoXXov xpovov
el ovv fJieXXovros aov levai errl to ^rjfjba Xa^ofievos
epoip.r]V' CO ' AA/ci^taSr^ , eTreiBr] rrepl rivos 'A6r]-
valoL Biavoovvrai ^ovXeveadai, dviaraaai avfx^ov-
Xevawv; dp' eireiBr] irepl Sv av eTriaraaai ^eXriov
r] ovToi; TL dv diroKpivaLO ;
D AAK. EtTToi/i,' dv Br]TTOV, TTepl (Lv olBa ^eXrcov rj
OVTOi.
1 ^ Buttmann : ei mss.
106
ALCIBIADES I
though even then you looked strange enough. Well,
as to my intending all this or not, you have apparently
made your decision, and any denial of mine will not
avail me to persuade you. Very good : but suppos-
ing I have intended ever so much what you say, how
are you the sole means through which I can hope to
attain it ? Can you tell me ?
soc. Are you asking whether I can make a long
speech, such as you are used to hearing ? No, my
gift is not of that sort. But I fancy I could prove to
you that the case is so, if you A\ill consent to do me
just one little service.
ALC. Why, if you mean a ser\ice that is not trouble-
some, I consent.
soc. Do you consider it troublesonie to answer
questions put to you ?
ALC. No, I do not.
soc. Then answer.
ALC. Ask.
soc. Well, you have the intentions which I say you
have, I suppose ?
ALC. Be it so, if you hke, in order that I may know
what you will say next.
soc. Now then : you intend, as I say, to come
forward as adviser to the Athenians in no great space
of time ; well, suppose I were to take hold of you as
you were about to ascend the platform, and were
to ask you : " Alcibiades, on Avhat subject do the
Athenians propose to take advice, that you should
stand up to ad%-ise them ? Is it something about
which you have better knowledge than they ? "
What would be your reply ?
ALC. I should say, I suppose, it was something
about which I knew better than they.
107
PLATO
Sn. Hept wv ap' eiSco? rvyxoiveiSi dyaOos
av/jb^ovXos et.
AAK. Ila;? yap ov;
5n. OvKovv ravra jjuovov olada, a Trap* aAAcui'
efjuaOeg rj avros i^rjvpes;
AAK. rioia yap d'AAa;
5X1. "Ecrriv ow ottcds av TTore efjiadeg tl t]
i^rjvpes p>T]T€ fjbavddveiv ideXojv iirjre avros ^rjretv;
AAK. OvK ear IV.
5n. Tt hi; rjOeXrjaas av l.rjTrJGai t] p^adelv d
eTTLaraodai coov ;
AAK. Ov hryra.
E 2fl. Adpavvv TvyxdveLS iTTicrrdfMevos, "^v xpovos
ore ovx rjyov etSeVat;
AAK. 'AvdyKT].
2fi. AAAo, firjv a ye fjuepiddrjKag, ax^Sov n /cat
eyd) oiSa* el 8e tl ifxe XeXrjdev, elrre. ep,a6es yap
Srj av ye Kara p.vqp.rjv rr^v ifxrjv ypdp,p,ara /cat
KLQapil,eiv /cat TraXaUiv ov yap Sr) avXeXv ye
rjdeXes iMadelv raur' iarlv d ov eTrtcrracrat, et p.rj
TTOV TL jjiavddvojv e/Lte XeXifjdas' olfMau Be ye, ovre
vvKTCop ovre /xe^' rj/juepav eftcov evBodev.
AAK. 'AAA' ov 7Te(f)OLrr]Ka els dXXa>v ^ rovrcov.
107 2n. Horepov ovv, drav irepl ypap.p.drojv ^AOrj-
valoL ^ovXevcxivr at, ttcos dv opOojs ypd(l>otev, rore
dvaarrjarr) avrols avp-^ovXevacov ;
AAK. Ma At" OVK eyatye.
2il. AAA' drav irepl Kpovfidrcov ev Xvpa;
AAK. OvBafJiOJS .
2n. Oi58e firjv ovSe Trepl TraXaiufidriov ye
eicoOaai ^ovXeveaOac ev rfj eKKXiqaia.
AAK. Oi) fievroi.
108
ALCIBIADES I
soc. Then you are a good adviser on things about
which you actually know.
ALC. To be sure.
soc. And you know only the things you have learnt
from others or discovered yourself ?
ALC. What could I know besides ?
soc. And can it be that you would ever have learnt
or discovered anything without being Nvilhng either
to learn it or to inquire into it yourself ?
ALC. No.
soc. Well then, would you have been willing to
inquire into or learn what you thought you knew ?
ALC. No, indeed.
soc. So there was a time when you did not think
that you knew what you now actually know.
ALC. There must have been.
soc. Well, but I know pretty nearly the things that
you have learnt : tell me if anything has escaped me.
You learnt, if I recollect, writing and harping and
^\Testling ; as for fluting, you refused to learn it.
Ihese are the things that you know, unless perhaps
there is something you have been learning unobserved
by me ; and this you were not, I beheve, if you so much
as stepped out of doors either by night or by day.
ALC. No, I have taken no other lessons than those.
soc. Then tell me, will it be when the Athenians
are taking advice how they are to do their \\Titing
correctly that you are to stand up and advise them ?
ALC. Upon my word, not I.
soc. Well, about strokes on the lyre ?
ALC. Not at all.
soc. Nor in fact are they accustomed to deliberate
on throws in AVTCstling either at the Assembly.
ALC. No, to be sure.
109
PLATO
sn. "Orav ovv Trepl rlvos ^ovXevcovrai ; ov yap
TTOV orav ye Trepl olKoBop,Las .
AAK. Ov hrjra.
B 2n. Ot/coSo/xos' yap ravrd ye aov ^eXriov
arvfi^ovXevaei .
AAK. Nat.
5n. OuSe pbrjv orav Trepl [MavrLKT^s ^ovXevcovrai ;
AAK. Ov.
2n. MavTi? yap av ravra dfieivov ^ av.
AAK. Nat.
2n. 'Eav re ye apbiKpos r] p-eyas 17, edv re KaXos
^ alaxpos, ere re yevvalos ^ dyewi^s.
AAK. Yicbs yap ov;
2n. EtSoTOS' yap, OLp,aL, Trepl eKaarov rj avp,-
^ovXiq, /cat ov TrXovrovvros .
AAK. ria)? yap ov;
2n. 'AAA' eav re Trevrjs edv re ttXovulos fj 6
TTapaivcbv , ovhev Stotcret ' Adr]vaLOLS , orav Trepl rcbv
C ev rfj TToXeu ^ovXevcovrai, ttws av vyiaivoiev , dXXd
tprirovoLV larpov elvai rov avp,^ovXov .
AAK. Et/coTO)? ye.
2n. "Orav ovv Trepl rivos oKOTTcovrai, rore av
dvLordp-evos d)s avp,^ovXevaa}v opdaJs dvacmjcrr) ;
AAK. "Orav Trepl rcbv eavrojv Trpaypudrcov, o)
TicoKpare?.
2n. Tcbv Trepl vavTrrjyias Aeyet?, oTrota? rivds
Xprj avrovs rds vavs vavTrrjyela-Oai,;
AAK. OvK eycoye, c5 Sca/cpares".
2n. NavTT'qyelv ydp, OLp,at,ovK eTTLaraaaL. rovr*
alriov ri aXXo Tt;
AAK. OvK, dXXd rovro.
110
ALCIBIADES I
soc. Then what "vnll be the subject of the ad\ice ?
For I presume it \\"ill not be about building.
ALC. No, indeed.
soc. For a builder Avill give better advice than you
in that matter.
ALC. Yes.
soc. Nor yet \nl\ it be about divination ?
ALC. No.
soc. For there again a diviner will serve better
than you.
ALC. Yes.
soc. Whether he be short or tall, handsome or ugly,
nay, noble or ignoble.
ALC. Of course.
soc. For on each subject the advice comes from
one who knows, not one who has riches.
ALC. Of course.
soc. And whether their mentor be poor or rich will
make no difference to the Athenians when they
deliberate for the health of the citizens ; all that
they require of their counsellor is that he be a
physician.
ALC. Naturally.
soc. Then what ynll they have under consideration
if you are to be right in standing up, when you do so,
as their counsellor ?
ALC. Their own affairs, Socrates.
soc. Do you mean \\ith regard to shipbuilding, and
the question as to what sort of ships they ought to
get built ?
ALC. No, I do not, Socrates.
soc. Because, I imagine, you do not understand
shipbuilding. Is that, and that alone, the reason .''
ALC. That is just the reason.
Ill
PLATO
D 5n. 'AAAa Trepi ttolcov ra)v iavraJv Aeyet?
TTpayfjidrcov orav ^ovXevcovr at;
AAK. "Orav TTcpL TToXefMov, d) Sco/c/jares", rj Trepi
elpijvrjs rj dXXov rov rcov rrjs TToXecos Trpayp^drcov.
2n. ^Apa Xeyeis, orav ^ovXevcovrai, Trpos rivas
Xpr] elptjvTjv TTOieiadai, /cat riai, TToXep-elv /cat rtVa
rpoTTOv;
AAK. Nat'.
2n. y^prj S' ovx ols ^eXriov;
AAK. Nat.
E 2fl. Kat Tore ottotc ^dXriov;
AAK. Udvv ye.
2n. Kat Toaovrov ^povov oaov dpueLVOv;
AAK. Nat.
2n. Et ovv ^ovXevoivro Ad-qvaXoL, tlctl xPV
TTpoaTTaXaieiv /cat Tiatv aKpo)(€Lpit,eadaL /cat rtVa
rpoTTOV, ai) dfieivov dv arvfJi^ovXevoLS •^ o TracSorpL^rjs ;
AAK. 'O TTaihorpi^ris S-qirov.
2n. "E;^ets" ow etTreii', rrpos tl <dv>^ ^Xifrcov 6
TTaiSorpL^rjs avfM^ovXevcreiev ols 3et irpoaTraXaieiv
/cat ols P'Tj, /cat OTrdre /cat ovrtva rporrov; Xeyoi
8e TO TotovSe* apa rourots' Set TTpoaTTaXaieiv, ols
^eXriov, 7] ov;
AAK. Nat.
108 2n. "^Apa /cat rocraura oaa ajjuetvov;
AAK. ToaaiJra.
2n. Ou/cow /cat to0' ot^ dfieivov;
AAK. navy ye.
2n. 'AAAa /XTyi^ /cat aSoi/ra Set Kt6apit,eiv vore
TTpos TTjv cvSrjv /cat ^aiveiv;
1 dj' add. Burnet.
112
ALCIBIADES I
soc. Well, on what sort of affairs of their own do
you mean that they \W11 be deliberating ?
ALc. On war, Socrates, or on peace, or on any other
of the state's affairs.
soc. Do you mean that they •wall be deliberating
with whom they ought to make peace, and on whom
they ought to make war, and in what manner ?
ALC. Yes.
soc. And on whom it is better to do so, ought they
not?
ALC. Yes.
soc. And at such time as it is better ?
ALC. Certainly.
soc. And for so long as they had better ?
ALC. Yes.
soc. Now if the Athenians should deliberate with
whom they should wrestle close, and with whom
only at arm's length, and in what manner, would
you or the wrestling-master be the better adviser ?
ALC. The AvrestUng-master, I presume.
soc. And can you tell me what the wrestHng-
master would have in view when he ad\ised as to
the persons with whom they ought or ought not
to wrestle close, and when and in what manner ?
What I mean is something like this : ought they not
to wrestle close with those with whom it is better to
do so ?
ALC. Yes.
soc. And so far as is better, too ?
ALC. So far.
soc. And at such time also as is better ?
ALC. Certainly.
soc. But again, when one sings, one has sometimes
to accompany the song with harping and stepping ?
VOL. VIII I 113
PLATO
AAK. Aet yap.
5n. OvKovv rod^ oTTore jSeArtov;
AAK. Nat.
sn. Kat Toaavra oaa ^eXriov;
AAK. ^TjfML.
2n. Ti ovv; i7T€iSrj ^eXrcov fjbev <hv6jxat,€s I'n
B a[jL(poT€poL£, rip re Kidapli^eiv Tvpos rrjv (pSrjv /cat
TO) TTpoaTToXaieLV , tl KaXels to iv rep Kidapi^eLV
^eXriov, coairep iycb ro iv rep TTaXaUw KaXco
yvp.vaarLK6v ; av 8' iKelvo ri /caAet?;
AAK. OvK ivvoo).
2n. AAAa 7T€ipco ipue /xt/xetcr^at. iy oj yap ttov
aireKpivdp.r^v ro Sta navros opdcos ^X^^> opOws 8e
St^ttou €X€i ro Kara rrjv rexvrjv yiyvopL^vov •^ ov;
AAK. Nat.
2n. 'H 8e rexyrj ov yvfjivacrrtKT) "^v;
AAK. Uojs S' ov;
2n. Eyco S cIttov ro iv rip rraXaUiv ^iXriov
yvp^vaarLKov.
AAK. EiTres" yap.
2n. Oj)/cow /caAo)?;
AAK. "E/xotye 8o/cet.
2n. "I^t Si) Koi av — npeTroL yap av rrov /cat aol
ro KaXcos hiaXiyeadai — etTre Trpibrov, ris rj rixyq
rjs ro KcOapl^eiv /cat ro aSetv /cat ro ip^^aiveiv
opdios ; avvdrraaa ris /caAetrat; ovttoj Svvaaat
eLTTelv ;
AAK. Ov Srjra.
2fl. 'AAA' cSSe TTeipct)' rives at deal cov rj ri^vr] ;
^Socrates means by "better" or "the better way" the
general method of attaining excellence in any art.
^ Socrates here repeats /caXcDs (which means " handsomely "
114
ALCIBIADES I
ALC. Yes, one has.
soc. And at such time as is better ?
ALC. Yes.
soc. And so far as is better ?
ALC. I agree.
soc. Well now, since you applied the term " better "
to the two cases of harping for accompaniment of
a song and close wTCstling, what do you call the
" better " in the case of harping, to correspond with
what in the case of \\Testling I call gymnastic ?
WTiat do you call the other ?
ALC. I do not understand.
soc. Well, try to copy me : for my answer gave
you, I think, what is correct in every instance ; and
that is correct, I presume, which proceeds by rule of
the art, is it not ?
ALC. Yes.
soc. And was not the art here gjTnnastic ?
ALC. To be sure.
soc. And I said that the better ^ in the case of
wrestling was gA'mnastic.
ALC. You did.
soc. And I was quite fair ?
ALC. I think so.
soc. 0)me then, in your timi — for it would befit
you also, I fancy, to argue fairly ^ — tell me, first,
what is the art which includes harping and singing
and treading the measure correctly ? What is it
called as a whole ? You cannot yet tell me ?
ALC. No, indeed.
soc. Well, try another way : who are the goddesses
that foster the art ?
as well as " correctly ") in allusion to Alcibiades' good looks.
Cf. 113 b.
115
PLATO
AAK. Tas Movaas, ai TicoKpares, Xeyeis;
D 2X1. Eycuye. opa S-q' riva aTr' aurcuv eTTCovv-
fiiav rj rexuT) e;\;ei;
AAK. MoyCTt/CT^v /xoi So/cets" Aeyciv.
5n. Aeyo) yap. rt ow to Kara ravrrjv 6p9o)s
yiyvojxevov icmv; wanep cKel iyco aoi to /card
TTjv Te)(yr]v eXeyov opdws, rrjv yvfivaaTiKrjv, Kai crv
Brj ovv ovTcos ivTavda tl <f>rjs ; ttojs yiyveadai;
AAK. Moucri/ccSs' /u.ot 8o/cet.
2n. Eu Aeyei?. tBi hrj, Kol to iv to) TroAe/xetv
PdXTiov KOL to €V TO) ^Iprjvqv ayeiv, tovto to
E jSeArtov tl ovoixd^eis ; (Zanep e/cet [e^' e/caoTO)]^
cAeyes" to dfiei-vov, otl fiovaiKcoTcpov, /cat ctti to)
eTepo), OTL yvfivaoTLKcoTepov TretpcD 817 /cat evravda
Ae'yetv to ^cXtlov.
AAK. 'AAA' oj) Travu e;^aj.
2n. AAAd fxevTOL alaxpov ye, el jxiv tls ae
XeyovTa /cat avfi^ovXevovTa nepl gltlcdv, otl ^eXTLOv
ToSe TovSe /cat vvv /cat tooovtov, eneLTa epcoTiqaeLe ,
TL TO dfieLvov XeyeLS, c5 ' AA/ct^taSrj ; nepl fiev
Toxrrcov ^x^lv elvelv otl to vyLeLvoTepov , KaLTOL
ov TTpoaTTOLT] ye LaTpos elvaL' Trepl 8e ov TrpoaTTOLrj
109 eTTLaTrjiMoyv elvaL /cat av/ji^ovXevaeLS dvLOTapievos
(VS elScos, TOVTOV Ss, COS" eoLKas, irepL epcoT-qdels
idv firj exjjS elTrelv, ovk alaxvvrj; rj ovk alaxpov
(jtaiveTaL;
AAK. Ildvv ye.
^ i(l> eKda-Tij) secl. Schanz.
116
ALCIBIADES I
ALC. The Muses, you mean, Socrates ?
see. I do. Now, just think, and say by what name
the art is called after them.
ALC. Music,^ I suppose you mean.
soc. Yes, I do. And what is that which proceeds
correctly by its rule ? As in the other case I was
correct in mentioning to you gymnastic as that which
goes by the art, so I ask you, accordingly, what you
say in this case. What manner of proceeding is
required ?
ALC. A musical one, I suppose.
soc. You are right. Come then, what is it that
you term " better," in respect of what is better in
waging war and being at peace ? Just as in our other
instances you said that the " better " implied the
more musical and again, in the parallel case, the more
gymnastical, try now if you can tell me what is the
" better " in this case.
ALC. But I am quite unable.
soc. But surely that is disgraceful ; for if you
^/should speak to somebody as his adviser on food, and
say that one sort was better than another, at this
time and in this quantity, and he then asked you —
WTiat do you mean by the " better," Alcibiades ? —
in a matter hke that you could tell him you meant
the more wholesome, although you do not set up to
be a physician ; yet in a case where you set up to
have knowledge and are ready to stand up and
advise as though you knew, are you not ashamed to
be unable, as appears, to answer a question upon it ?
Does it not seem disgraceful ?
ALC. Very.
^ " Music " with the Greeks included poetry and dancing
as well as our " music."
117
PLATO
2n. S/co7ret Srj Kal TTpoOviJiov elirelv, rrpog^ tl
reivei ro iv ro) elprjvrjv re ayeiv dfietvov Kal to eV
TO) TToXejJielv ois Set;
AAK. 'AAAa GKOTTcbv ov Swajuat ivvorjuai.
2n. Ou8' olada, eireihav -noXefiov Trotoj/xe^a, o rt
ey/caAourre? aAAT^Aoi? -rrddrjiia ipxofieda els to
B TToXefielv, Kal o ri avro ovofidiovres epxop^fo.; ^
AAK. "Eycoye, on ye e^aTTaro}p.€voi rt rj ^la^o-
p,evoL ri diToarepovpievoi.
2n. "Exe- Trojs eKaara rovTMV Trdaxovres ; iretpu)
elTTelv, ri hia^epei ro cSSe r) (hhe. ^ ^
AAK. ''H ro (SSe Aeyet?, & I^coKpares, ro StKaiaJS
^ TO dhiKOJs ;
2n. Auto rovro. ^ ^
AAK. 'AAAa iJi-qv rovro ye hia<j)epei oXov re Kai
TTav. , ,
2n. Tt ovv; "AO-qvaioLS av rrpos TTorepovs avp,-
^ovXevaeis TToXepuelv, rovs dSiKovvras rj rovs ra
hUaia TTpdrrovras ; ^ ^
AAK. Aeivov rovro ye epcoras- ct yap xat bta-
voeZrai ris <Ls Set Trpos rovs ra BUaia Trpdrrovras
TToXefieiv, ovK av ofioXoyrjaeie ye.
2ri. Ov yap v6p.ip.ov rovd\ (hs eoiKev.
AAK. Ov Brjra- ovbe ye KaXov So/cet elvaL.
sn. Upos ravr dpa Kal av [ro SiKaLovY rovs
Xoyovs TTOirjar);
AAK. 'AvdyKT]. , ^ ■> f o'\
Sn. "AAAo Tt ovv, o vvv Srj eyio rjpa^rojv jfieAriov
Trpos ro TToXep,elv Kal p-rj, Kal oh Set /cat ots p^rj,
1 t6 diKaiov seel. Nurnberger.
118
ALCIBIADES I
soc. Then consider and do your best to tell me the
connexion of " better " in being at peace or at war
with those to whom we ought to be so disposed.
ALC. Well, I am considering, but I fail to perceive it.
soc. But you must know what treatment it is that
we allege against each other when we enter upon a
war, and what name we give it when we do so ?
ALC. I do : we say we are victims of deceit or
violence or spoUation.
soc. Enough : how do we suffer each of these
things ? Try and tell me what difference there is
between one way and another.
ALC. Do you mean by that, Socrates, whether it is
in a just way or an unjust way ?
soc. Precisely.
ALC. Why, there you have all the difference in the
world.
soc. Well then, on which sort are you going to
advise the Athenians to make war — those who are
acting unjustly, or those who are doing what is
just?
ALC. That is a hard question : for even if someone
decides that he must go to war with those who
are doing what is just, he would not admit that they
were doing so.
soc. For that would not be lawful, I suppose ?
ALC. No, indeed ; nor is it considered honourable
either.
soc. So you too will appeal to these things in
making your speeches ?
ALC. Necessarily.
soc. Then must not that " better " about which
I was asking in reference to making or not making
war, on those on whom we ought to or not, and
119
PLATO
Kat oTTore koL fi-q, to ScKatorepov rvyxdvei 6v ;
ri ov;
AAK. OatVcrat ye.
D 2n. 00;? ovv, c5 ^t'Ae ' AA/ci^iaST^ ; norepov
aavrov XeXrjdas on ouk eTriaraaaL tovto, t] e/xe
e'Aa^es" fiavOdvcov /cat (^oircbv els StSacr/caAou, 6s ae
eSiSacr/ce 8tayj-yra»a/cetv ro SiKaiorepov re /cat
dSiKiorepov ; Kal ris ecmv ovtos; (f>pdaov /cai
e/xot, tva avrcp (l>oiTr]rrjV Trpo^evqarjs Kal e/x.e.
AAK. H/ccaTrrei?, co HiOKpares.
2n. Oj) /xd rov Ot'Atoi^ rdi' e/xov re /cat ctov, ov eyo)
E TjKiar dv eTnopKrjaaLjjiL' dAA' etVep ^x^ts, elirk ris
ear IV.
AAK. Tt 8', et jLtT^ e;!^a); ovk dv otet /xe d'AAo)?
etSevat xrept ra>v hiKaicov /cat dSt/ccor;
2n. Nat, et ye evpois.
AAK. AAA ou/c dv evpeZv fie TjyTJ;
2n. Kat /LtaAa ye, et ^T^rTyCTais".
AAK. Etra ^r]r7JaaL ovk dv otet /xe;
2n. "Eyojye, et ol-qOelrjs ye /X17 etSevat.
AAK. Etra OVK rjv or' etxov ovrcos;
2n. KaAcDs" Ae'yets". ex^i? ow etTreiv rovrov rov
110 ;;^povov, ore oy/c ojoy elSevai rd St/cata /cat rd
dSt/ca; (j>epe, TrepvoLV el,rireis re /cat oi)/c oiov
elhevai; 7) ojoy; /cat rahqdi) dnoKpivov, Iva p,r]
fidrrjv ol SidAoyot yiyvcxivrai.
AAK. 'AAA' MjJbTjv elSevai.
2X1. Tptrov 8e eros /cat reraprov Kal TrefMnrov
ovx ovrojs ;
AAK. "Eyojye.
1 Cf. above, 106 e,
120
ALCIBIADES I
when we ought to or not, be simply and solely the
juster ?
ALC. Apparently it is.
soc. How now, friend Alcibiades ? Have you
overlooked your OAvn ignorance of this matter, or
have I overlooked ^ your learning it and taking lessons
of a master who taught you to distinguish the more
just and the more unjust ? And who is he ? Inform
me in my turn, in order that you may introduce me
to him as another pupil.
ALC. You are joking, Socrates.
soc. No, I swear by our common God of Friend-
ship, whose name I would by no means take in vain.
Come, if you can, tell me who the man is.
ALC. But what if I cannot ? Do you think I could
not know about what is just and unjust in any other
way
soc. Yes, you might, supposing you discovered it.
ALC. But do you not think I might discover it ?
soc. Yes, quite so, if you inquired.
ALC. And do you not think I might inquire ?
soc. I do, if you thought you did not know.
ALC. And was there not a time when I held that
view ?
soc. Well spoken. Then can you tell me at what
time it was that you thought you did not know what
is just and unjust ? Pray, was it a year ago that
you were inquiring, and thought you did not know ?
Or did you think you knew ? Please answer truly,
that our debates may not be futile.
ALC. Well, I thought I knew.
soc. And two years, and three years, and four
years back, were you not of the same mind ?
ALC. I was.
121
PLATO
2n. AAAo, [i-^v TO ye 7rp6 rovrov ttols rjada.
AAK. Nat.
2n. Tore /xev rolvvv ev olSa on coov elSevac.
AAK. riais" €v olaOa;
B 2n. noAAa/ct? crov iv StSacncaAcor tjkovov 77ai8os"
ovros KOL olXXoOl, Kal 6tt6t€ darpayaXi^oLS r) aXX-qv
TLva TratStav Trat'^ots", ou;)( clij OLTTopovvros Trepl ruiv
BiKaicov Kal olSlkcov, dXXa fxaXa fieya Kal dappa-
Aeo)? Xeyovros Trepl orov tv^ols rcov valScov, cos
TTOVTjpos re /cat ahiKos etrj Kal ws dSt/cot* t] ovk
dXrjdrj Xeyoi;
AAK. 'AAAo, ri e/LteAAov TTOielv, c5 TtWKpareg,
OTTore Tts" /ie dSt/cot;
2n. Su 8' et Tu;^ots' dyvoojv eire dSt/coto etre jLti^
Tore, Aeyetj, ti ae ;)^/3')7 irot-elv;
.C AAK. Md At" dAA' OVK rjyvoovv eyojye, dXXd
aa(f)cos iyiyvwcTKov on rjSiKovp.'qv .
2n. "Q-Lov dpa eTnaraddaL /cat TTat? cov, cos eocKC,
rd BiKaia Kal rd dSt/ca.
AAK. "Eyojye* /cat -^TnardpLrjv ye.
2n. 'Ej/ ttolo) xpovcp e^evpcov; ov ydp S-^ttov iv
w ye a)ov elSevai.
AAK. Ov hrjra.
2n. ndre ovv dyvoelv 'qyov; aKorrei' ov ydp
evprjoeis rovrov rdv xP^vov.
AAK. Md rov At", 60 TicoKpares, ovkovv exo) y'
eLTTelv.
D 2X1. EtJ^cop' /xev' d'pa ovk olaOa avrd.
AAK. Ov TTOvv ^aivofxai.
2n. 'AAAd pi,r]V dpn ye ovhe puadajv e<f)riada etSe-
122
ALCIBIADES I
soc. But, you see, before that time you were a
child, were you not ?
ALc. Yes.
soc. So I know well enough that then you thought
you knew.
ALC. How do you know it so well ?
soc. Many a time I heard you, when as a child
you were dicing or playing some other game at your
teacher's or elsewhere, instead of sho^\ing hesitation
about what was just and unjust, speak in very loud
and confident tones about one or other of your play-
mates, saying he was a rascal and a cheat who played
unfairly. Is not this a true account ?
ALC. But what was I to do, Socrates, when some-
body cheated me ?
soc. Yet if you were ignorant then whether you
were being unfairly treated or not, how can you ask
— " What are you to do ? "
ALC. Well, but on my word, I was not ignorant :
no, I clearly understood that I was being wronged.
soc. So you thought you knew, even as a child, it
seems, what was just and unjust.
ALC. I did ; and I knew too.
soc. At what sort of time did you discover it ?
For surely it was not while you thought you knew.
ALC. No, indeed.
soc. Then when did you think you were ignorant ?
Consider ; I beheve you will fail to find such a time.
ALC. Upon my word, Socrates, I really cannot
say.
soc. So you do not know it by discovery.
ALC. Not at all, apparently.
soc. But you said just now that you did not know
it by learning either ; and if you neither discovered
123
PLATO
var el Se /at)^' rjvpes firire efjuades, ttws otaOa Koi
TTodev ;
AAK. AAA' Xacos rovro aoi ovk opOcos a7re/cpt-
va/X7yv, TO (fydvai elSevat avros e^evpcov.
Sfi. To 8e TTCos €ix€v;
AAK. lEifiadov, olfiaL, /cat iyoj wcTrep /cat ol
aXXoL.
2n. HaAtr els Tov avrov rJKOfiev Xoyov. rrapa
Tov; ^pdt,e Kdfiol.
E AAK. Ilapa rcov ttoXXwv.
2n. Ovk els uTTovSalovs ye SiSaa/caAous" /cara-
(j)evy€is els rovs ttoXXovs dva^epcov .
AAK. Tt Se; ovx LKavol StSa^at ovtol;
2,n. OvKovv TO. TTerrevTLKd ye koi rd firj- Kairoi
^avXorepa aind otfiai raJv SiKaicov eivat. rt 8e;
av ovx ovTcos otei.;
AAK. Nat.
5n. Eira rd p.ev (^auAorepa ovx °^°'' '''^ StSacr/cetv,
TO, 8e aTTovhaiorepa;
AAK. Ot/Ltat eycoye* aAAa yow ttoAAo. otot r' etcrt
StSacr/cetv' cmovBaioTepa tov Trerreveiv.
2n. Ilota ravra;
111 AAK. Otov Kat TO eXXrjVL^eiv Trapd rovrcov eycoye
efiadov, /cat ovk dv exoipn elnelv efxavrov StSa-
OKaXov, aAA' els rovs avrovs dva(^epa), ovs av <f>rjs
ov aTTOvSaiovs etvai StSaa/caAou?.
2n. 'AAA', d) yevvale, rovrov fxev dyadol StSa-
cr/caAot ol ttoXXoL, /cat St/cat'cos' eTraivolvr^ dv avrcbv
els StSacr/caAtW.
AAK. Tt 817;
2n. "Ort exovai rrepl avrd d XP^ tovs dyadovs
StSaCT/caAous' e^'eti'.
ia4
ALCIBIADES I
nor learnt it, how do you come to know it, and
whence ?
ALc. Well, perhaps that answer I gave you was
not correct, that I knew it by my own discovery.
soc. Then how was it done ?
ALC. I learnt it, I suppose, in the same way as
everyone else.
soc. Back we come to the same argument. From
whom ? Please tell me.
ALC. From the many.
soc. They are no ver\' serious teachers with
whom you take refuge, if you ascribe it to the
many !
ALC. Why, are they not competent to teach ?
soc. Not how to play, or not to play, draughts ;
and yet that, I imagine, is a slight matter compared
with justice. What ? Do you not think so ?
ALC. Yes.
soc. Then if they are unable to teach the shghter,
can they teach the more serious matter ?
ALC. I think so : at any rate, there are many other
things that they are able to teach, more serious than
draughts.
soc. What sort of things ?
ALC. For instance, it was from them that I leamt
to speak Greek, and I could not say who was my
teacher, but can only ascribe it to the same people
who, you say, are not serious teachers.
soc. Ah, gallant sir, the many may be good
teachers of that, and they can justly be praised for
their teaching of such subjects.
ALC. And why ?
soc. Because in those subjects they have the
equipment proper to good teachers.
125
PLATO
AAK. Tt Tovro XeycLs;
2n. OvK oXad^ on xprj tovs fMcXXovras 8t8aa/ceiv
oTLOvv avrovs TTporrov etSeVat; •^ ov;
B AAK. ricos' yap ov;
2fl. OvKovv TOVS elSoras o^oAoyetv re dAAT^Aoi?
/cat firj 8La(f)€peadaL;
AAK. Nat.
5n. 'Ev ots S' ai^ hia(f)epoiVTai, ravra (fi-qaeis
€i8evat avrovs;
AAK. Oy Brjra.
2n. TouTcov ow StSacricaAot ttcos" ai^ etev;
AAK. OuSajLtdJ?.
2n. Tt ouv ; SoKovGL aoi Sia^epecr^at ot ttoAAoi
TTolov iaTL XlOos ^ ^vXov ; /cat ear rtj/a ipwr as, ap
C ou TO, aura 6p.oXoyovai, /cat ctti Taura opfxcoaiv,
orav ^ovXcovrai, Xa^elv Xidov r) ^vXov; waavrois
Kttt TTavd^ oca TOLavra' crp^eSor yap rt p.avddva> ro
iXXrjVL^eiv eTriaraadai on rovro Ae'yets" rj ov;
AAK. Nat.
sn. Ou/cow €1? /xei^ Tavd\ (Lanep etTTOfiev, aAA?^-
Aot? T€ ofjioXoyovai /cat ayrot iavrols tSta, /cat
SrjiJLoaia at TroAet? Trpoj aAAi^Aa? ow/c diJ,(f)La^'qrov(nv
at /iei' Tay^ at 8 aAAa (l>a(jKovaaL;
AAK. Oj) yap.
J) 2n. Et/coTOJS' av apa rovrcov ye /cat 8t8acr/caAot
etei' dyadoi.
AAK. Nat.
2n. Ou/cow ei jLtet' ^ovXoipbeda TTOirjaai nva Trepi
ayrcSv €i8eVat, opdcas dv avrov 7T€fi7Toif.Lev els 8t8a-
OKaXiav tovtcov tcvv ttoXXojv ;
126
ALCIBIADES I
ALc. What do you mean by that ?
see. You know that those who are going to teach
anything should first know it themselves, do you
not?
ALC. Of course.
soc. And that those who know should agree with
each other and not differ ?
ALC. Yes.
soc. But if they differ upon anything, will you
say that they know it ?
ALC. No, indeed.
soc. Then how can they be teachers of it ?
ALC. By no means.
soc. Well now, do you find that the many differ
about the nature of stone or wood ? If you ask one
of them, do they not agree on the same answer, and
make for the same things when they want to get
a piece of stone or wood ? It is just the same, too,
\\ith everything of the sort : for I am pretty nearly
right in understanding you to mean just this by
knowing how to speak Greek, am I not ?
ALC. Yes.
soc. And on these matters, as we stated, they not
only agree vAih each other and with themselves in
private, but states also use in pubhc the same terms
about them to each other, without any dispute ?
ALC. They do.
soc. Then naturally they will be good teachers
of these matters.
ALC. Yes.
soc. And if we should wish to pro^•ide anyone
with knowledge of them, we should be right in
sending him to be taught by •'•' the many " that you
speak of ?
127
PLATO
AAK. Udvv ye.
Sn. Tt 8' el ^ovXyjOeiixev elSevai, fjirj fxovov
TToloi dvdpCOTTOL el<JLV Tj TToloi L7T7TOL, dXXd /Cat TLVeS
avTcov SpojLtt/cot re /cat /xt^, d/a' en ot ttoXXol rovro
iKavol StSa^at;
AAK. Ov Srjra.
2n. iKavov Be aoi reK^-qpiov , on ovk eTrtcrravraL
^ ovBe Kprj-yvoL StSacr/caAot etat rovrcov, eTreiBr] ovBev
opLoXoyovaiv eavrots irepl avrcbv;
AAK. "E/xotyc,
2n. Tt 8' et ^ovX'qdeiripi.ev elBevat, firj fxovov
TTOLOI avOpojTTOL eloLV , aAA' OTTOtoi vyieivol •^ voad>-
heis, dpa LKavol dv tj/xIv rjaav 8i8aa/caAot ot ttoXXol;
AAK. Oj5 STjra.
2n. 'Hv 8 dv aoi reKjJiiqpLov on p.o)(dr]poL elai,
rovrcov BiBdaKokoi, el idypas avrovs Bia<jiepop.evovs ;
AAK. "E/xotye.
2n. Tt 8e 87^; vvv TTepl rd>v St/catcov /cat dSt/ccov
112 dvdpd}TT(xiv /cat TTpayfxdrojv ol ttoXXoI BoKovai aoi
ofxoXoyeiv avrol eavroZg rj aXXrjXois ;
AAK. "H/ctcrra V17 At", c5 ljd)Kpares.
2n. Tt 8e; fidXcara nepl avrcJov Bia^epeadai;
AAK. IloAu ye.
5n. Oy/coyv oto/iat ye irdtTTore ere 18611^ 01)8'
d/coucrat cr^o8pa ourto Siacfyepofievovs dvOpdmovs
trepl vyieLvdJv /cat //,t7, cScrre 8td ravra p.d-)(eadai re
Koi diTOKnvvvvai dXXriXovs.
AAK. Oy 87^ra.
2n. 'AAAd 7re/)i roip' 8t/cat60v /cat d8t/ca)v eycoye
B ot8' ort, /cat et ^17 id)paKag, aKi^Koas yovv diXXcov
128
ALCIBIADES I
ALC. Certainly.
soc. But what if we wished to know not only
what men were like or what horses were like, but
which of them were good runners or not ? Would
the many still suffice to teach us this ?
ALC. No, indeed.
soc. And you haye ample proof that they do not
know this, and are not proficient teachers of it, in
their not agreeing about it at all with themselves ?
ALC. I haye.
soc. And what if we wished to know not only
what men were Uke, but what healthy or diseased
men were like } Would the many suffice to teach
us .''
ALC. No, indeed.
soc. And you would haye proof of their being
bad teachers of that, if you saw them differing
about it ?
ALC. I should.
soc. Well then, do you now find that the many
agree with themselyes or each other about just and
unjust men or things ?
ALC. Far from it, on my word, Socrates.
soc. In fact, they differ most especially on these
points ?
ALC. Very much so.
soc. And I suppose you never yet saw or heard
of people differing so sharply on questions of health
or the opposite as to fight and kill one another in
battle because of them.
ALC. No, indeed.
soc. But on questions of justice or injustice I ato
sure you have ; and if you have not seen them, at
any rate you have heard of them from many people,
VOL. VIII K 1 29
PLATO
T€ TToXXwv Kol 'OfJb^pov. /cttt 'OSucTcretas' yap /cat
lAtaSos" a.K'qKoas.
AAK. Hdvrcjs St^ttov, cb TicoKpares.
2n. OvKovv ravra TTOL-qfiaTa iari Trepl hia<j>opds
hiKaiojv re /cat ahiKijov ;
AAK. Nat.
2n. Kai at fxaxo-t ye /cat ol ddvaroL Sid ravrrjv
TTjv Sta(f)opdv rois re A;^atots' /cat roZs aXXois
Tpcoaiv eyevovro, /cat rot? jjivqcnrrjpcn rots Trjs
YirjveXoTTrjs /cat rco 'OSuaaet.
C AAK. ^AXr]6rj Xeyeis.
2n. OlfMai Se /cat rots' ev Tavaypa ^ A.drjvaLo)v re
/cat AaKeSaLfMovLcov /cat Boia/rciiv a.TTodavovai, /cat
Tot? varepov ev Hopcoveia, ev oi? /cat o cto? Trar7]p
[KAeti^t'as"]^ ereXevrrjaev , ovhe Trepl evos dXXov rj
8ia(f)opd 7] Trepl rod 8t/catou /cat aSt'/cou tou? davd-
rovs /cat to.? pbd^o-S TTerroirjKev. ■^ ydp;
AAK. ^AXrjdi] Xeyeis .
2X1. TouToys' ow ^cbpiev eTnaraaOai, Trepi (hv
D ovrcxi a(f)6hpa hia^epovrat, coare djjt,(f)ia^r]rovvres
aXX-^Xois rd eaxo-ra a^ds avrovs epy dl^ovr ai ;
AAK. Ov (f)aiveraL ye.
2n. OvKovv els rovs roiovrovs hSaoKoXovs dva-
<f>epeLS, ovs opioXoyels avros fjirj elSevai;
AAK. "Eot/ca.
2n. HdJs ovv eLKOs ere elSevai rd St/cata /cat rd
aSt/ca, Trepl coj^ ouro) TrXava /cat oure fj.add>v (f)aLvrj
Trap* ovSevos ovre avros e^evpcov;
AAK. 'E/c /xev' c5r cri) Xeyeis ovk eiKos.
J KXetvias om. Proclus.
130
ALCIBIADES I
especially Homer. For you have heard ^ the Odyssey
and the Iliad ?
ALC. I certainly have, I suppose, Socrates,
soc. And these poems are about a difference of
just and unjust ?
ALC. Yes.
soc. And from this difference arose the fights and
deaths of the Achaeans, and of the Trojans as well,
and of the suitors of Penelope in their strife with
Odysseus.
ALC. That is true.
soc. And I imagine that when the Athenians and
Spartans and Boeotians lost their men at Tanagra,^
and later at Coronea,^ among whom your o>\'n father
perished, the difference that caused their deaths and
fights was solely on a question of just and unjust,
was it not ?
ALC. That is true.
soc. Then are we to say that these people under-
stand those questions, on which they differ so sharply
that they are led by their mutual disputes to take
these extreme measures against each other ?
ALC. Apparently not.
soc. And you refer me to teachers of that sort,
whom you admit yourself to be without knowledge ?
ALC. It seems I do.
soc. Then how is it likely that you should know
what is just and unjust, when you are so bewildered
about these matters and are shown to have neither
learnt them from anyone nor discovered them for
yourself ?
ALC. By what you say, it is not Ukely.
^ i.e. at the recitations of rhapsodes ; cf. the Ion of Plato.
* 457 B.C. • 447 B.C.
131
PLATO
E 2n. 'Opas av rovd^ ws ov KaXcos ctTres", c5
AA/cij8ta8rj ;
AAK. To TToZov ;
2n. "On e/Lte ^i]? ro-vra Xeyeiv.
AAK. Tt 8e; ov ai) Xeyeis, co? eycu ovk cttl-
CTTa/xat TTcpt Tcov htKaioJV /cat aSt/ccov;
sn. Ou fxevTOL.
AAK. 'AAA' eycti;
2n. Nat.
AAK. Ilws 817;
2n. ^Q.Be elarj. idv ere epco/xat to ev- /cat to. Suo,
TTorepa TrAet'cu ecrrt, <f)TJa€is on ra Svo;
AAK. "Eycuye.
sn. Tloacp;
AAK. 'Evt.
2n. ndrepos' ovv rjixojv o Xiyiov, ort ra Suo rod
evos evL TrAetco;
AAK. 'Eydj.
2n. OvKovv eyoj /xev rjpa)Tcov, au Se aTreKpivov ;
AAK. Nat.
113 2n. rie/ot St) toutcov fxcov iyoj ^atVojLtai Aeycov o
ipcoTa>v, rj GV 6 aTTOKpiv6p,€Vos ;
AAK. 'Eyt6.
2n. Ti 8' av eya; p,ev epcofxai,^ rrola ypapLp-ara
YjixiKpdrovs , av 8e e'iTTrjs, rrorepog 6 Xeycov ;
AAK. 'Eyc6.
2n. "I^t 87^, ivl Xoyo) elrre- orav ipdorrjais re /cat
OLTTOKpiats yCyvrjTai, rrorepos o Xeycov, o epiorojv ^ o
oiTTOKpivofJbevos ;
AAK. '0 OLTTOKpcvoixevos, l/Ltoiye SoKel, c5 Sco-
Kpareg.
1 epwfiai Olympiodorus : epw /cat mss.
132
ALCIBIADES I
soc. There again, Alcibiades, do you see how
unfairly you speak ?
ALC. In what ?
soc. In stating that I say so.
ALC. Why, do you not say that I do not know
about the just and unjust ?
soc. Not at all.
ALC. Well, do / say it ?
soc. Yes.
ALC. How, pray ?
soc. I -will show you, in the following way. If I
ask you which is the greater number, one or two,
you \vi\\ answer " two " ?
ALC. Yes, I shall.
soc. How much greater ?
ALC. By one.
soc. Then which of us says that two are one more
than one ?
ALC. I.
soc. And I was asking, and you were answering ?
ALC. Yes.
soc. Then is it I, the questioner, or you the
answerer, that are found to be speaking about these
things }
ALC. I.
soc. And what if I ask what are the letters in
" Socrates," and you tell me ? Which will be the
speaker ?
ALC. I.
soc. Come then, tell me, as a principle, when we
have question and answer, which is the speaker — the
questioner, or the answerer ?
ALC. The answerer, I should say, Socrates.
133
PLATO
B 2n. OvKovv dpTL Bca ttovtos rod Xoyov iyo) /xev
"q 6 ipayrcov ;
AAK. Nat.
2n. Si) Se o avoKpLvoiMevos ;
AAK. riavu ye.
2n. Tt ovv ; ra Xe-)(devra TTorepos rjjJiwv etprjKcv ;
AAK. OatVo/Ltai /xeV, to UdoKpares, e/f roii/ (Lfio-
Xoyr^fMevcov iyo).
2fl. Oj3xow iXexdy] TTepl 8i/cata»v /cat aSt/ccov on
AXKi^LaSrjs 6 KaXos 6 KAeivtou ovk eTriaravro,
oLoiTO Se, /cat fxeXXoL ei? eKKXrjaiav iXdojv avfi-
^ovXevaeiv WdrjvaioLS Trept cSv ouSev oiSei'; ov
ravr" rjv;
C AAK. <I>atVeTat.
2n. To ToiJ EuptTTt'Soy apa avp.^aivei, co 'AA/ct-
PidS-q- (Tov raSe /ctP'Syveuets", dAA' oi)/c ejuou OLKr^Koe-
vai, ovB* iyco elpn 6 ravra Xeycov, dXXd av, ifxe 8e
alria fidTrjv. /cat {mcvtoi /cat eu Aeyet?. fMaviKov
yap iv va> e)(€is eTnx^iprjfMa ivLX^tpelv , d> jSeArtcrTe,
SiSacr/cetv' a ovk olada, d/xeAi^cras" p,av6dv€iv.
D AAK. Ot/xat /xeV, c3 HcoKpares, oAtyct/ct? ^AOrjvai-
ovs ^ovXeveadat /cat tou? dAAou? "EAATji^a?, TTorepa
SiKaiorepa rj dhiKcorepa- to. fiev yap rotaura
rjyovvTai SrjXa etrat* idaavrcs ovv Trepl avrcbv
GKOTTovaLV OTTOTepa avvoiaeL Trpd^auLV. ov yap
ravra, olpiai, earl ra re 8t/cata /cat ra avix<j)epovra,
aXXd TToXXots Br] iXvacreX-qcrev dSt/CT^craot fxeyaXa
d8iKT]p,ara, Kal irepoig ye, otyitat, St/cata epyaaa-
fievoLs ov avvqveyKev.
2n. Tt ovv; el ort, /xctAtora erepa fiev ra St/cata
* Hippolytus, 352 — croC T-ctS', oux- ^/ioO »cX(;e<s.
134
ALCIBIADES I
soc. And throughout the argument so far, I was
the questioner ?
ALc. Yes.
soc. And you the answerer ?
ALC. Quite so.
soc. Well then, which of us has spoken what has
been said ?
ALC. Apparently, Socrates, from what we have
admitted, it was I.
soc. And it was said that Alcibiades, the fair son
of Cleinias, did not know about just and unjust,
but thought he did, and intended to go to the
Assembly as adviser to the Athenians on what he
knows nothing about ; is not that so ?
ALC. Apparently.
soc. Then, to quote Euripides,^ the result is,
Alcibiades, that you may be said to have " heard it
from yourself, not me," and it is not I who say it,
but you, and you tax me with it in vain. And indeed
what you say is quite true. For it is a mad scheme
this, that you meditate, my excellent friend — of
teaching things that you -do not know, since you
have taken no care to learn them.
ALC. I think, Socrates, that the Athenians and the
rest of the Greeks rarely deliberate as to wliich is
the more just or unjust course : for they regard
questions of this sort as obvious ; and so they pass
them over and consider which course will prove more
expedient in the result. For the just and the ex-
pedient, I take it, are not the same, but many people
have profited by great wTongs that they have
committed, whilst others, I imagine, have had no
advantage from doing what was right.
soc. What then ? Granting that the just and the
]35
PLATO
E Tuyp^avct ovra, erepa Se ra avfJt.(f)€povTa, ov tl ttov
av av OL€L ravra elhivai a avfX(f>epeL rols dvdpcoTTOis,
/cat 8i o Tt;
AAK. Tt yap KOiXveL, cb HcoKpares ; et fi-q //.e av
ipT]arrj Trap* orov efiadov -^ 07760? avrog rjvpov.
5n. Olov TOVTO TToiels' et Tt [JbT] opdcos Xeyeis,
Tvyxo-V€t 8e Svvarov ov aTroSet^at St ovirep /cat to
nporepov Xoyov, otet 817 /catvd ctTTa Setv d/coueti/
(XTT-oSet^ets" Te erepag, cos tojv TrpoTepcov olov
aKcvapicov Kararerpifjipbevcov, /cat ovKer av av
auTo. dfXTTtaxoLO, et jlit^ TtV crot reK^Jb-qpiov Kadapov
114 /cat dxpo-VTOV otaet. eyo) Se xaLpeiv idaas rag ads
7TpoSpop,dg rev Xoyov ovSev fjrrov epr^aojiai, irodev
pLaOojv av rd avpL^epovra erriaTaaaL, /cat dans
earlv 6 hihaoKaXos , /cat TravT eKelva ra Trporepov
epcjord) pud ipwr-qaef dXXd ydp SijXov d)s et? rav-
Tov Tj^eis /cat ovx e^eis dxroSet^at ovd^ ojs i^evpdjv
otada ra avpL<j)€povra ovd^ ws p,a6(x)v. lirethr] Se
rpv<f}as /cat ovKer^ av • rjSeojs rov avrov yevaaio
Xoyov, rovrov fiev id) p^^at/aett", etTe otada etTe p.rj
B rd ^ AdrfvaloLs avpL^epovra- irorepov Se TauTa ecTt
St/catd T€ /cat avp,(j)epovTa r) erepa, ri ovk an-
eSei^a?; et p,ev /SouAet, epcordjv /xe coanep eyd>
ae, el Se, /cat auTOS" evrt ceafToy Aoya> hie^eXde.
AAK. 'AAA' ou/c otSa et oto? t' dv etT^v, c5 Scij-
Kpares, rrpos ae hieXOeZv.
212. 'AAA', w ^yade, ep,e eKKXrjaiav vopnaov /cat
BrjfjLov Kal e'/cet Tot ae Seiqaet, eva eKaarov TieideLV.
rj ydp;
136
ALCIBIADES I
expedient are in fact as different as they can be,
you surely do not still suppose you know what is
expedient for mankind, and why it is so ?
ALc. Well, what is the obstacle, Socrates, — unless
you are going to ask me again from whom I learnt
it, or how I discovered it for myself ?
soc. What a way of going on ! If your answer is
incorrect, and a previous argument can be used to
prove it so, you claim to be told something new, and
a different hne of proof, as though the previous one
were hke a poor worn-out coat which you refuse to
wear any longer ; you must be provided instead
with something clean and unsoiled in the way of
evidence. But I shall ignore your sallies in debate,
and shall none the less ask you once more, where
you learnt your knowledge of what is expedient,
and who is your teacher, asking in one question
all the things I asked before ; and now you ^^•ill
clearly find yourself in the same plight, and will
be unable to prove that you know the expedient
either through discovery or through learning. But
as you are dainty, and would dislike a repeated taste
of the same argument, I pass over this question of
whether you know or do not know what is expedient
for the Athenians : but why have you not made it
clear whether the just and the expedient are the same
or different ? If you like, question me as I did you,
or if you prefer, argue out the matter in your own
way.
ALC. But I am not sure I should be able, Socrates,
to set it forth to you.
soc. Well, my good sir, imagine I am the people
in Assembly ; even there, you know, you will have
to persuade each mian singly, will you not ?
137
PLATO
AAK. Nai.
2n. OvKovv Tov avTov eva re olov re etvai Kara
C fJ-ovas TTeideiv Kal avfXTToXXovs Trepl JJv av clSfj,
(oanep o ypafifiarLarrjs eva re ttov TreWet irepl
ypafjbfxdrojv Kal ttoXXovs;
AAK. Nai.
2n. 'Ap' ovv OX) Kal Trepl dpLd/xov 6 avros eva re
Kal TToXXovs TTeiaei;
AAK. Nat.
Sfl. Ovros 8' earai 6 elhcog, 6 dpiOfirjrLKos;
AAK. Udvv ye.
2n. OvKovv Kal av drrep Kal ttoXXovs olos re
TTeideiv el, ravra Kal eva;
AAK. lEiLKos ye.
2n. EoTi 8e ravra SrjXov on a otada.
AAK. Nat.
2n. "AAAo Tt ovv roaovrov [movov hLa(f>epei rev ev
D rep St^/xoj p-qropos 6 ev rfj rotaSe avvovaia, ort o
fxev adpoovs rteidei rd avrd, 6 he KaO^ eva;
AAK. K.ivBvvevei,.
2,0.. "Wl vvv, eTTeLSrj rov avrov ^aiverat rroXXovs
re /cat eva TreiOeiv, ev ep,ol ep,fMeXer7]aov Kal ein-
Xetprjaov eTTiSet^ai cti? rd BiKaiov eviore ov crvp,-
(f)epei.
AAK. 'Y^ptarrjs el, cS HcoKpares.
2ii. Nw yovv v(f)* vfipeo)s fieXXco ae rre'iQew
rdvavrla ots av efxe ovk edeXeis.
AAK. Aeye Bij.
2n. Attokplvov fiovov rd epa>r(x)fieva.
E AAK. M-^, dAAa cry avrds Xeye.
138
ALCIBIADES I
ALc. Yes.
soc. And the same man may well persuade one
person singly, and many together, about things that
he knows, just as the schoolmaster, I suppose,
persuades either one or many about letters ?
ALC. Yes.
soc. And again, will not the same man persuade
either one or many about number }
ALC. Yes.
soc. And this ^v^ll be the man who knows — the
arithmetician ?
ALC. Quite so.
soc. And you too can persuade a single man about
things of which you can persuade many ?
ALC. Presumably.
soc. And these are clearly things that you know.
ALC. Yes.
soc. And the only difference between the orator
speaking before the people and one who speaks in
a conversation like ours is that the former persuades
men in a number together of the same things, and
the latter persuades them one at a time ?
ALC. It looks hke it.
soc. Come now, since we see that the same man
may persuade either many or one, try yoiur un-
practised hand on me, and endeavoiu: to show that
the just is sometimes not expedient.
ALC. You are insolent, Socrates !
soc. This time, at any rate, I am going to have
the insolence to persuade you of the opposite of
that which you decline to prove to me.
ALC. Speak, then.
soc. Just answer my questions.
ALC. No, you yourself must be the speaker.
139
PLATO
2n. Tt 8'; ov-^^ on fidXtara ^ovXei Treiadr^vai ;
AAK. YiaVTO)? hrjTTOV.
2n. OvKovv €L XeyoLs OTL ravd^ ovrcjs ^X^^>
fiaXiar* av etrjs TreTreiafMevos ;
AAK. "E/xotye SoKet.
Sn. A.7TOKpivov 8t]' /cat lav fji-q avros oov
aKovarjs, on ra StVata avix(j)epovTd. icrnv, aXXcp ye
Xeyovn fMrj TnarevorjS.
AAK. OvTOL, aXX aTTOKpireov /cat yap ovSev
OLo/jLai ^Xa^rjcreadai.
115 2n. Mavrt/co? yap el. /cat /xot Aeye* tcDv 8i/cata»v
^T^? eVta /xev avp.^ipeiv , eVta 8' ou;
AAK. Nat.
2n. Tt 8€; TO. p,€V KaXa avriov elvai, ra 8' ov;
AAK. Ilcti? rovTO ipa>Tas ;
2n. Et Tt? -^'Sr^ CTOt eBo^ev alaxpo. p^ev, 8i/cata 8e
TTpaTTetv;
AAK. OvK e/xotye.
2n. AAAa Travra Ta 8t/cata /caAa;
AAK. Nat.
2fl. Tt 8 ay ra KaXa; TTorepov Trdvra ay add,
17 ra piev, ra o ov;
AAK. Otojuat eywye, cS HiJoKpares, evta roii'
/coAoii' /ca/ca etvat.
2n. '^H /cat alaxpo, ay add;
AAK. Nat.
B 2n. 'Apa Aeyet? ra roidhe, otov ttoXXol iv
TToXepbcp ^OT]drjaavr€S eratpoj rj ot/ceto) rpavp,ara
eXa^ov /cat aTredavov, ol 8' ov ^o-qd-qaavres , Seov,
yytei? aTrrjXdov ;
140
ALCIBIADES I
soc. What ? Do you not wish above all things
to be persuaded ?
ALC. By all means, to be sure.
soc. And you would best be persuaded if you
should say " the case is so " ?
ALC. I agree.
soc. Then answer ; and if you do not hear your
own self say that the just is expedient, put no trust
in the words of anyone again.
ALC. I will not : but I may as well answer ; for I
do not think I shall come to any harm.
soc. You are quite a prophet ! Now tell me, do
you consider some just things to be expedient, and
others not ?
ALC. Yes.
soc. 'And again, some noble, and some not ?
ALC. What do you mean by that question ?
soc. I would ask whether anyone ever seemed to
you to be doing what was base and yet just.
ALC. Never.
soc. Well, are all just things noble ?
ALC. Yes.
soc. And what of noble things, in their turn ?
Are they all good, or some only, while others are
not ?
ALC. In my opinion, Socrates, some noble things
are evil.
soc. And some base things are good ?
ALC. Yes.
soc. Do you mean as in one of the many cases
where men have gone to rescue a comrade or kins-
man in battle, and have been either wounded or
killed, while those who did not go to the rescue, as
duty bade, have got off safe and sound ?
141
PLATO
AAK. Udvv fxkv ovv.
. 2n. OvKovv rrjv roiavrrjv fio-qdeiav KaXrjv /xev
Xeyeis Kara rrjv i.Tn^^eip'qcrw rov awaai ovs eSei*
Tovro 8* earlv dvBpela' iq ov;
AAK. Nai.
2n. Ka/CTyv 8e ye Kara tovs davdrovs re Kal
eXKT)' ■^ yd-p;
AAK. Nai.
C 2fl. *A/)' ouv ouK oAAo yMei' rj dvBpela, oAAo 8e o
ddvaros ;
AAK. Ilai^u ye.
2fl. Oy/c apa icara rauTov ye ecFTc KaXov /cat
KaKov TO TOt? (f)LXoLS ^orjdelv ;
AAK. Oi) (f>aLveTa(,.
2n. "Opa TOLvvv el, fj ye KaXov, koI dyadov,
ioarrep /cat evravda- Kara rrjV dvhpeiav yap cofio-
Xoyeis KaXov elvai r-qv ^orjdeiav' rovr* ovv avro
OKOTTei, rrjv avSpelav, dyadov •^ KaKov ; tSSe he
OKOTTeL' TTorep' dv Se'^aio aoi elvai, dyadd •^ KaKd;
AAK. ^Ayadd.
D 2n. Ou/cow TO, fjLeyiara fidXiara, Kal -qKiara
rdJv Toiovrcov he^aio dv arepeadai;
AAK. licks' yap ov;
2n. ricu? ovv Xeyeis Tvepl dvhpeia? ; Ittl ttoqio
av avrov Senate arepeadai;
AAK. Ovhe l,rjv dv eyoj he^aifiriv SeiAos" OJV.
2n. ''EcT;)(aTov' dpa KaKcbv elvai aoi SoKei rj
SeiXia.
AAK. "EfMoiye.
2fl. E^ laov ru) reOvdvai, ujs eoiKev.
AAK. ^rjfii.
142
ALCIBIADES I
ALC. Precisely.
soc. And such a rescue you call noble, in respect of
the endeavour to save those whom it was one's duty
to save ; and this is courage, is it not ?
ALC. Yes.
soc. But you call it evil, in respect of the deaths
and wounds ?
ALC. Yes.
soc. And is not the coiirage one thing, and the
death another ?
ALC. Certainly.
soc. Then it is not in the same respect that
rescuing one's friends is noble and evil ?
ALC. Apparently not.
soc. Then see if, inasmuch as it is noble, it is also
good ; for in the present case you were admitting
that the rescue was noble in respect of its courage :
now consider this very thing, courage, and say
whether it is good or bad. Consider it in this
way : which would you choose to have, good things
or evil ?
ALC. Good.
soc. And most of all, the greatest goods, and of such
things you would least allow yourself to be deprived ?
ALC. To be sure.
soc. Then what do you say of courage ? At what
price would you allow yourself to be deprived of it .''
ALC. I would give up life itself if I had to be a
coward.
soc. Then you regard cowardice as the uttermost
evil.
ALC. I do.
soc. On a par with death, it seems.
ALC. Yes.
143
PLATO
5n. OvKovv ^av'ttTO) re Kal SeiAta evavrioiTarov
L,oiri Kat avopeia;
AAK. Nat.
E Sfl. Kai TCt /xev ixaXiOT* av etvat ^ovXoto aoi, ra
8e '^Kiara; .
AAK. Nat.
2fi. *A/j' oTt TCt ixev aptara rjyij, ra 8e KaKicrra;
<AAK. rictvu ye.
2n. 'Ev Tots" apiarois dpa crv rjyfj dvSpelav etrat
fcdi/ TOtj KaKLdTOis 6dvaTov.>^
AAK. "Eycuye.
2n. To apa ^o-qdelv ev TToXejMCo rots cf>LXoig, fj
fM€v KaXov, /car' dyadov Trpd^iv ttjv rrjs dvBpeias,
KaXov avro TTpoaeliTas ;
AAK. ^aivofxal ye.
sn. Kara 8e KaKov Trpd^iv rrjv rov Oavdrov
KCLKOV;
AAK. Nat.
2n. Oi)/cow cSSe hiKaiov Trpoaayopeveiv eKaarrjv
t(Jl)v Trpd^ewv etTre/a 17 KaKov dTTepydt,€rai KaKrjv
116 /caAei?, Acat ^ dyadov dyadrjv KXr)T€ov.
AAK. "E/iotye 80/cet.
2n. 'A/a' oyv Kat fj dyadov, KaXov fj 8e KaKov,
alaxpov ;
AAK. Nat.
2n. Tt^v dpa ev to; TroAe'/xo) rots' </)tAotS" ^o-qdciav
XlyoiV KoXrjV p,kv eivat,, KaKtjv 8e', ou8ev Sta^epdv-
Tcos" Ae'yetj ■^ et Trpoaeiires avrrjv dyadrjv fxev, KaKrjv
8e'.
AAK. 'AAt^^tJ /xoi 8o/cetS' Ae'yeiv, to TiuyKpares .
2n. Oi58ev dpa Td»v /caAdiv, /ca^' do'oi' KaXov,
^ Trdvv ye . . . OdvaTov Stobaeus : om. siss., Proclus.
144
ALCIBIADES I
soc. And life and courage are the extreme
opposites of death and cowardice ?
ALC. Yes.
soc. And you would most desire to have the
former, and least the latter ?
ALC. Yes.
soc. Is that because you think the former best,
and the latter worst ?
ALC. To be sure.
soc. So you reckon courage among the best things,
and death among the worst.
ALC. I do.
soc. Then the rescue of one's friends in battle,
inasmuch as it is noble in respect of the working of
good by courage, you have termed noble ?
ALC. Apparently.
soc. But evil, in respect of the working of evil by
death ?
ALC. Yes.
soc. So we may fairly describe each of these
workings as follows : as you call either of them evil
because of the evil it produces, so you must call it
good because of the good it produces.
ALC. I beheve that is so.
soc. And again, are they noble inasmuch as they
are good, and base inasmuch as they are evil ?
ALC. Yes.
soc. Then in saying that the rescue of one's
friends in battle is noble and yet evil, you mean
just the same as if you called the rescue good, but
evil.
ALC. I believe what you say is true, Socrates.
soc. So nothing noble, in so far as it is noble, is
VOL. viii L 145
PLATO
KCLKov, ovhe Tcov alcrxpi^v, KaO^ oaov alaxpov,
dyadov.
B AAK. Ov <f)aLV€raL.
2n. "En roivvv koX c58e aKeif/ai. oar is KaXcbs
TTpdmet, ov-)(i /cat ev irpdrTei;
AAK. Nat.
2X1. Ot 8' ev TTpdrrovres ovk cvSalfioves ;
AAK. Hojs yap ov;
2n. OvKovv evdaiiMOves St' dyadcov KTrjauv;
AAK. MaAtara.
2n. Krojvrai, 8e ravra to) ev /cat /caAws" Trpdrreiv;
AAK. Nat.
2fl. To ed dpa Trpdrreiv dyadov;
AAK. YlcJs 8' ov;
2n. Oy/cow KaAoj' r] einrpayia;
AAK. Nat.
C 2n. TauTov a/9a icf)dvrj r^plv irdXiv av KaXov re
KOI dyadov.
AAK. OatVerat.
2n. "On dv dpa evpco/jiev KaXov, /cat dya^oi'
evprjaop,ev e/c ye rovrov rod \6yov.
AAK. 'Avay/cr;.
2n. Tt Se; to. dya^a avfx^epei r^ ov;
AAK. TiVfJi<f)ep€l.
2n. MvTy/Aoveueis" ow vrept rcDt' SiKaicov ttws d)fJio-
Xoy-qaafxev ;
AAK. Ot/xat ye tows' to. 8i/cata Trpdrrovras dvay-
KaZov elvai /caAd Trpdrreiv.
2n. Oj3/cow /cat TOi)s" TO, /caAd dyadd;
AAK. Nat.
D 2Jl. Td 8e dya^d avfKJiepeiv;
146
I
ALGIBIADES I
evil, and nothing base, in so far as it is base, is
good.
ALC. Apparently.
see. Now then, consider it again in this way :
whoever does nobly, does well too, does he not ?
ALC. Yes.
soc. And are not those who do well happy ?
ALC. Of course.
soc. And they are happy because of the acquisition
of good things ?
ALC. Certainly.
soc. And they acquire these by doing well and
nobly ?
ALC. Yes.
soc. So doing well is good ?
ALC. Of course.
soc. And welfare is noble ?
ALC. Yes.
soc. Hence we have seen again that noble and
good are the same thing.
ALC. Apparently.
soc. Then whatever we find to be noble we shall
find also to be good, by this argument at least.
ALC. We must.
soc. Well then, are good things expedient or not ?
ALC. Expedient.
soc. And do you remember what our admissions
were about just things ?
ALC. I think we said that those who do just things
must do noble things.
soc. And that those who do noble things must do
good things ?
ALC. Yes.
soc. And that good things are expedient ?
147
PLATO
AAK. Nat.
2n. To. hcKaia dpa, c5 'AA/cijStaSrj, GViM(f)€povTd
iariv .
AAK. "Eoi/cev.
2n. Tt ovv; ravra ov av 6 Xiycov, iyoj 8e o
iparrcov ;
AAK. OatVojLtat, CO? eoLKa.
2n. Et ow Ti? dvicrrar at crvfM^ovXevacov elre
' AdrjvatoLg etre HeTrapiqdiois, olofievos yiyvuyoKeiv
rd hiKaia /cat rd aSt/ca, (f>rjcr€L 8' eti^ai to. 8t/cata
Ka/ca ivLOT€, aAAo rt -^ KarayeXwrjs dv avrov,
e7T€ihr]TT€p rvyxdvets koL av Xdyojv ort raura eort
E 8i/caia T€ /cat avpi^epovra;
AAK. 'AAAd /xa rot)? deovs, d) ^(vKpares, ovk
otSa eyoiye oi58' o rt Aeyco, aAA' arep^t'ctis" eot/ca
dTOTrcD? exovrt. rore fiev ydp /iot ere pa 8o/cet croy
ipajTOJvrog , rore Se ctAAa.
2n. Eira tovto, w <^tAe, dyvoets' to Trddrjfxa tl
iariv ;
AAK. ndvu ye.
2fl. Otet dv ovv, et Tt? ipcorcpr] ae, hvo 6(f)6aX-
fjbovs rj rpeXs ^X^''^> '^^^ ^^° X^^P^^ 1 rerrapas, 7]
dXXo Tl r(x>v ToiovroiV, rore fxev erep dv airo-
KpivaaBai, rore 8e dAAa, r] aei Ta avra;
117 AAK. Ae'SotKa pbev eycjye rjBr] Trepl ifxavrov,
olfMai fxevroL rd avra.
2n. OvKovv on olcrda; rovr a'iriov ;
AAK. Ot/xat eyoyye.
2ri. riepi wv dpa dKWV rdvavria dTTOKpivrj, hrjXov
OTi TTepl rovr ojv ovk olada.
AAK. Et/co? ye.
2n. Oi)/coyv Acat Trept rdJv hiKaiwv /cat dSt/ccav
148
ALCIBIADES I
ALc. Yes.
soc. Hence just things, Alcibiades, are expedient.
ALC. So it seems,
soc. Well now, are not you the speaker of all this,
and I the questioner ?
ALC. I seem to be, apparently.
soc. So if anyone stands up to ad\ise either the
Athenians or the Peparethians,^ imagining that he
understands what is just and unjust, and says that
just things are sometimes e\il, could you do other
than laugh him to scorn, since you actually say
yourself that just and expedient are the same ?
ALC. But by Heaven, Socrates, I do not even know
what I am saying, I feel altogether in such a strange
state ! For from moment to moment I change my
\iew under your questioning.
soc. And are you unaware, my friend, what this
feeling is ?
ALC. I am, quite.
soc. Well, do you suppose that if someone should
ask you whether you have two eyes or three, two
hands or four, or anything else of that sort, you
would answer differently from moment to moment,
or always the same thing ?
ALC. I begin to have misgiWngs about myself, but
still I think I should make the same answer.
soc. And the reason would be, because you know ?
ALC. I think so.
soc. Then if you involuntarily give contradictory
answers, clearly it must be about things of which
you are ignorant.
ALC. Very likely.
soc. And you say you are bevrildered in answering
^ Peparethus is a small island off the coast of Thessaly.
149
PLATO
Kol KaXoiv /cat ala-)(p<^v koI KaKcJv /cat dyadoJv /cat
avfji(f>€p6vTa)V /cat jjutj OLTTOKpivofievos (f)f)s TrXavdadai;
elra ov St^Aov ort 8ta ro firj etSeVai TTepl avrcuv,
Sid ravra TrXavd;
B AAK. "EipLotye.
2fi. ^A/j' ow ovTco /cat e;^ef cTretSai^ ti? rt /x.7^
etS^, d.vay/catop' 7re/)t rovrov TrXavdadac ttjv tf/vx'^vi
AAK. HaJs ydp ov;
2n. Tt ovv ; olada ovriva rpoTTOv dva^ijar] els
TOP ovpavov;
AAK. Met At" ovK eycoye.
5n. *H /cat TrAavarat aov r) So^a Ttepl ravra;
AAK. Ov Srjra.
5n. To 8' atrtov olada t] iyw <j)pdao);
AAK. Opacrov'.
2n. "Ort, cu ^t'Ae, ot5/c otei avro emcrraa^ai oi)/c
eTTtara/xep'o?.
C AAK. ria)? au rovro Xeyeis;
Sfi. "Opa /cat CTU KOLvfj. d fxr] eTTLaraaai, yiyvw-
a/cetj Se ort oy/c irricrraaai, TrXavd irepl rd roiavra;
waTT€p vepl oiffov OKcvaaias olada St^ttou on ovk
olada;
AAK. Ilavu ye.
Sn. noTe/aor ow atJro? Trepl ravra So^d^eis,
07TC0S XPV CTKevd^eLV, /cat TrAava, rj ra> eTriarapievip
i7TLrp€7T€LS ;
AAK. Ovrws.
to €L €V vrji TTAeoig, apa do^aL,oi,g av
D TTorepov xp'^ '^o^' oia/ca eiaco dyeiv rj e^co, /cat are
^ The " tiller " was the handle of an oar at the side of the
stern, and was moved towards or away from the centre of
the ship.
150
ALCIBIADES I
about just and unjust, noble and base, e\-il and good,
expedient and inexpedient ? Now, is it not obvious
that your bewilderment is caused by your ignorance
of these things r
ALc. I agree.
soc. Then is it the case that when a man does not
know a thing he must needs be be\sildered in spirit
regarding that thing ?
ALC. Yes, of course.
soc. Well now, do you know in what way you can
ascend to heaven ?
ALc. On my word, not I.
soc. Is that too a kind of question about which
your judgement is bewildered ?
ALc. No, indeed.
soc. Do you know the reason, or shall I state it ?
ALC. State it.
soc. It is, my friend, that while not knowing the
matter you do not suppose that you know it.
ALC. Here again, how do you mean ?
soc. Do your share, in seeing for yourself. Are
you bewildered about the kind of thing that you do
not know and are aware of not knowing ? For
instance, you know, I suppose, that you do not know
about the preparation of a tasty dish ?
ALC. Quite so.
soc. Then do you think for yourself how you are
to prepare it, and get bev\ildered, or do you entrust
it to the person who knows ?
ALC. I do the latter.
soc. And what if you should be on a ship at sea ?
Would you think whether the tiller should be moved
inwards or outwards/ and in your ignorance bewilder
151
PLATO
OVK elhois TrXavcoo dv, rj rco KV^epv-qr-r] iTnrpeiJjas
av Tjdvxi'O.v dyo IS ;
AAK. To) KV^epvqrrj.
2n. OvK dpa TTepl d jjurj olcrda TrAat'a, dvnep
elSfjs on OVK olada;
AAK. OvK eoLKa.
2n. lEiVvoels ovv, on Kal rd dp.apr'^fMara iv rfj
TTpd^ei Sid ravrrjv rrjv dyvoidv icrn, rrjv rod p,rj
etSdra o'leadai elhevai;
AAK. Oois" av Xiyeis rovro;
5n. Tore ttov eTTLxeLpovfiev Trpdrreiv, orav olcv-
)Lte^a etSeVai o n Trpdrropiev ;
E AAK. Nat.
2n. "Orav Se ye ttov nves p-rj o'icovrai elhevai,
ctAAots" TTapaStSoacriv ;
AAK. rials' 8' ov;
2n. Ou/cow ot roLovroi tcov p,rj elSorcov dvap^ap-
TTjToi ^cDcri 8ta TO dXXoLS TTepl avrd)v eTnTpeTrecv ;
AAK. Nat.
2n. TtW? ow ot dp^aprdvovres ; ov ydp ttov ol
ye etSores".
AAK. Ov Sfjra.
2n. 'ETTetSi^ 8e ou^' ot etSore? ovd^ ol twv p,rj
118 elSoTOJV elSores on ovk laacTLV, rj ctAAot AetTrorrat t]
ol p.Tj elSores, ol6p,evoi S' elhevai;
AAK. Ovk, dAAa o^rot.
2n. Avrr] dpa rj dyvoia tcov KaKcov atrta /cat ?^
iTTOveiSiOTog dp,a9ia;
AAK. Nat.
2n. Oy/cow oTttP' 17 TTepi rd p,eyiara, rore
KaKovpyordrr] /cat aton^t'or?^ ;
AAK. IloAu ye.
152
ALGIBIADES I
yourself, or would you entrust it to the helmsman,
and be quiet ?
ALc. I would leave it to him.
soc. So you are not bewildered about what you do
not know, so long as you know that you do not know ?
ALC. It seems I am not.
soc. Then do you note that mistakes in action
also are due to this ignorance of thinking one knows
when one does not ?
ALC. Here again, how do you mean ?
soc. We set about acting, I suppose, when we think
we know what we are doing ?
ALC Yes.
soc. But when people think they do not know, I
suppose they hand it over to others ?
ALC To be sure.
soc. And so that kind of ignorant person makes no
mistakes in life, because they entrust such matters
to others ?
ALC Yes.
soc Who then are those who make mistakes ?
For, I take it, they cannot be those who know.
ALC No, indeed.
soc. But since it is neither those who know, nor
those of the ignorant who know that they do not
know, the only people left, I think, are those who
do not know, but think that they do ?
ALC. Yes, only those.
soc. Then this ignorance is a cause of e\ils, and
is the discreditable sort of stupidity ?
ALC Yes.
soc. And when it is about the greatest matters,
it is most injurious and base ?
ALC. By far.
153
PLATO
2X1. Tt ovv; e;^ets jxeL^co elTrelv StKalcov re Kal
KaXcbv Kal dyadoJv Kal avix<f>ep6vTcov ;
AAK. Ou S^Ttt.
2n. OvKovv TTcpl ravra av (f>7js TrXavdadat;
AAK. Nai.
2n. El Se TrXava, ap' oi) StJAov e/c rcov e^nrpoadev
B oTi ou fiovov dyvoels rd fMeyiara, aAAct Kal ovk
etocu? otei awra eioevai;
AAK. KtvSuveuo).
2fl. BajSai apa, a> 'AA/ctjStaSr^, ofop' trddos ttcttov-
6as' o iyo) 6vofMdl,€LV p.ev okvu), ofMcos Be, eTreihrj
fjLovw eafiev, prjreov. dfxadta yap avvoiKels, cS
^eXnare, rfj eaxdrrj, cos 6 Xoyos oov Karr^yopeZ Kal
av aavrov' Sio /cat arreis dpa irpos rd iroXtriKd
irpiv TTaihevdrjvai. ireTTovdas Se rovro ov <jv /jlovos,
dXXd Kal ol TToXXol Tcov TTparrovrwv rd rrjaSe rijs
C 'TToXecos, ttXtjv oXiyoiv ye Kal tcrcos rov aov eTnrpoTTov
YiepiKXeovs .
AAK. Aeyerai ye roi, c5 YicoKpares, ovk utto
rov avrofidrov ao<j)6s yeyovevai, aXXd ttoXXoXs Kal
ao<f)OLS avyyeyovevai, Kal HvdoKXeiSTj Kal 'Ava^-
ayopa- Kal vvv en rriXiKovros (x>v AdfiajvL avveariv
avrov rovrov eveKa.
2n. Tt ovv; 7]Br) rivd elBes ao(f)6v onovv dhvva-
rovvra TTOtrjaai, dXXov ao(f>6v dnep avros ; uyoTrep
OS ere eStSa^e ypdfipbara, avros re rfv ao(f)6s Kal ae
eTTOiTjae roiv re dXXcov ovrtva i^ovXero' rj yap;
AAK. Nat.
^ A musician of Ceos (who was perhaps also a Pythagorean
philosopher) who taught in Athens.
* An Ionian philosopher who lived in Athens c. 480-
430 B.C.
* An Athenian musician and sophist.
154
ALCIBIADES I
soc. Well then, can you mention any greater
things than the just, the noble, the good, and the
expedient ?
ALc. No, indeed.
soc. And it is about these, you say, that you are
bewildered ?
ALC. Yes.
soc. But if you are bewildered, is it not clear from
what has gone before that you are not only ignorant
of the greatest things, but while not knowing them
you think that you do ?
ALC. I am afraid so.
soc. Alack then, Alcibiades, for the plight you
are in ! I shrink indeed from gi\ing it a name, but
still, as we are alone, let me speak out. You are
wedded to stupidity, my fine friend, of the \ilest
kind ; you are impeached of this by your own words,
out of your o^\-n mouth ; and this, it seems, is why
you dash into poUtics before you have been educated.
And^you are TtotraloTrc'ln" this phght, but you share it
with most of those who manage our city's affairs, ex-
cept just a few, and perhaps your guardian, Pericles.
ALC. Yes, you know, Socrates, they say he did not
get his wisdom independently, but consorted with
many wise men, such as Pythocleides ^ and Anax-
agoras ^ ; and now, old as he is, Re still confers with
Damon ^ for that very purpose.
soc. Well, but did you ever find a man who was
wise in anything and yet unable to make another
man wise in the same things as himself ? For
instance, the man who taught you letters was wise
himself, and also made you wise, and anyone else he
wished to, did he not ?
ALC Yes.
155
PLATO
D 2n. OvKovv Kal crv 6 Trap" eKeivov jxadcov dXXov
otos re €07];
AAK. Nai.
2fl. Kai o Kidapiarrjs 8e /cat o 7Taihorpi§r]s
(haavrojs ;
AAK. Yidvv ye.
2n. KoAov yap hrjirov reKfMrjpiov rovro rwv
eTnarafieviov onovv on iTTLaravrai, eTTeihdv Kal
dXXov oloi T€ cbacv (XTroSet^at iTncrrajjievov .
AAK. "E/iotye SoKel.
2a. Ti ovv; ex^i-s elTreZv, Hepi/cAT^? riva eTToi-qcje
ao(f)6v, (XTTo rcov vlecov dp^djxevos ;
E AAK. Tt 8', et Ta> riepiKAeous' vUe rjXiOLOi
iyeveadrjv, c5 TtcoKpares;
2n. AAAa KAeivtav rov croi/ aSeA^di/.
AAK. Ti S' av av KXeLviav Aeyot?, fjuaivofievov
dvdpcoTTOv ;
2n. 'ETretSi^ roivvv KAetvt'a? /xev p,aiverai, rco 3e
riepi/cAeoi;? ute'e ■qXcdlco iyeveadrjv, aol riva alriav
dvaddj/juev, 8t' o rt ere ovrcos e^ovra Trepiopa;
AAK, 'Eyo6, otp.ai, a'irios ov Trpocrexojv rov vovv.
119 2n. 'AAAd rcov dXXojv ^Ad-qvaicov t] rwv ^evcov
SovXov r) eXevdepov eiTre, oans alriav e;^et 8ta tt^i'
Ilepi/cAeou? avvovcriav ao^uyrepog yeyovevai, warrep
iyd) e^o) aoL eiTrelv Sid rrjv Zj'qvcovog Ylvdohcopov
rov ^laoXoxov Kal KaAAtW rov KaAAtaSou, Sv
eKdrepos 'Lrjvojvi CKarov ixvds reXeaas aocjyog re
Kai eXXoyipLOs yeyovev.
^ A friend of Zeno : cf. Parmen. 126.
* An Athenian general.
' Of Elea, in S. Italj' ; a disciple of Parmenides who
criticized the Pythagorean teaching.
156
ALCIBIADES I
soc. And you too, who learnt from him, will be
able to make another man wise ?
ALC. Yes.
soc. And the same holds of the harper and the
trainer ?
ALC. Certainly.
soc. For, I presume, it is a fine proof of one's
kno\\ing an}-1:hing that one knows, when one is able
to point to another man whom one has made to
know it.
ALC. I agree.
soc. Well then, can you tell me whom Pericles
made wise ? One of his sons, to begin with ?
ALC. But what if the two sons of Pericles were
simpletons, Socrates .''
soc. Well, Cleinias, your brother.
ALC. But why should you mention Cleim'as, a
madman ?
soc. Well, if Cleinias is mad and the two sons of
Pericles were simpletons, what reason are we to
assign, in your case, for his allowing you to be in
your present condition ?
ALC. I believe I am myself to blame for not
attending to him.
soc. But tell me of any other Athenian or foreigner,
slave or freeman, who is accounted to have become
wiser through converse with Pericles ; as I can tell
you that Pythodorus ^ son of Isolochus, and Callias,^
son of Calliades, became through that of Zeno ^ ; each
of them has paid Zeno a hundred minae,* and has
become both wise and distinguished.
* About £600-£800, or the total expenses of two or three
years at an English University.
157
PLATO
AAK. 'AAAo. fxa At" ovK exo).
2n. Eter' tl ovv Btavofj Trepl aavrov; TTorepov
idv cu? vvv €X€is, t} iTTLfMeXeidv riva TTOieladai;
B AAK, i^OLvfj ^ovX-q, (5 HcoKpares, KalroL ewooj
GOV eLTTOvros /cat avyxoipcj . hoKovai yap /xot ol ra
TTJs TroAecu? Trpdrrovres e/cros oXiyojv (XTratSeurot
elvaL.
2n. Efra rt 817 rovro;
AAK. El /Aev TTOV rjaav TTeTTaihevpiivoi, ISet av rov
eTTLxeipovvTa avrois dvTaycovl^eadaL [xadovra /cat
daK-qaavra levai chs ctt' dOXrjrds' vvv 8' eTTctSr] /cat
ovTOL lSlcotlkojs e^ovTes iX'qXvOaariv inl rd ttjs
TToXecos, TL Set dcr/cetv /cat jxavOdvovTa TTpdyfiar^
C ^x^iv ; eyoj yap ev olSa on rovrcov rfj ye ^uaet
Trdvv TToXi) TTepieaofiaL.
5fl. Ba^at, otov, cS dpiare, rovr* elprjKas' c6?
dvd^tov rrjs ISeas /cat rcDr aAAcov tcDi' aot utt-
apxdvTa>v .
AAK. Tt iidXiara /cat Trpo? Tt tovto Xeyeis, c5
Sco/c/sare?;
2n. 'Ayava/CTcD U77€/3 re aov /cat tou eyu,ou
epcoTos .
AAK. Tt 877;
2n. Et rj^Lcoaas rov dyoJvd aot etvai irpos rovs
ivOdSe dvdpcoTTOvs.
AAK. 'AAAa TTpos TLvas fir/v;
2fl. "A^iov TOVTO ye Kal epiadai dvhpa olojxevov
IJ,€yaX6(f)pova etvat,.
D AAK. rictj? Xiyeig; ov irpos tovtovs puoi 6 dycLv;
2n. 'AAAa Kav et rpn^prj Slcvoov Kv^epvdv
fxiXXovaav vavfxaxetv, TJpKec av aoi tojv avvvavTcov
158
I
ALCIBIADES I
ALC. Well, upon my word, I cannot.
soc. Ver}'^ good : then what is your intention
regarding yourself? Will you remain as you are,
or take some trouble ?
ALC. We must put our heads together, Socrates.
And indeed, as soon as you speak, I take the point
and agree. For the men who manage the city's
affairs, apart from a few, do strike me as uneducated.
soc. Then what does that mean ?
ALC. That if they were educated, I suppose anyone
who undertook to contend against them would have
to get some knowledge and practice first, as he would
for a match with athletes : but now, seeing that
these men have gone in for pohtics as amatem^,
what need is there for me to practise and have the
trouble of learning ? For I am sure that my natural
powers alone will give me an easy victory over them.
soc. Ho, ho, my good sir, what a thing to say !
How unworthy of your looks and your other
advantages !
ALC. WTiat is your meaning now, Socrates ? What
is the connexion .''
soc. I am grieved for you, and for my love.
ALC. WTiy, pray .''
soc. That you should expect your contest to be
with the men we have here.
ALC. W^ell, but with whom is it to be ?
soc. Is that a worthy question to be asked by a
man who considers himself high-spirited ?
ALC. How do you mean ? Is not my contest with
these men }
soc. Well, suppose you were intending to steer a
warship into action, would you be content to be the
best hand among the crew at steering or, while
159
PLATO
^eXriaTco elvai ra Kv^epvrjrLKo., 7} ravra jxkv coov
av o€iv VTrapxciv, aTre'jSAeTres' S' av els rovs tbs
aXrjdoJs avrayoiVLards , aAA' ovx tt>S" vvv els rovs
avvaycov Lards ; &v h-qTTOv vepiyeveadai ae Set
ToaovTOV, (Sore firj d^iovv dvraycovl^eadaL, dXXd
E KaTa(f)pov7j6evTas avvayatvit^eadai aoi irpos rovs
TToAefiiovs, el Sr) rep ovri ye koXov ri epyov (XTro-
hei^aadai hiavofj /cat a^tov aavrov re Koi rfjs
TToXecDS •
AAK. AAAd fiev Srj 8i,avoovp.aL ye.
2n. riavy aoi dpa d^Lov dyandv, el rcov arparux)-
rGiv ^eXrlcov el, dAA' ov rrpds rovs rdJv dvrnrdXojv
rjyejjiovas dTTO^Xerreiv , ei TTore^ eKeivcov ^eXrlcov
yevoio, GKOTTovvra Kal doKovvra TTpos eKeivovs.
120 AAK. AeyeLs 8e rivas rovrovs, cb HicliKpares ;
2n. OvK olada rjiJiwv r-qv ttoXlv AaKedaip^ovLOis
re Kat, rtp /xeyaXw ^aaiXel TToXep,ovaav eKdarore ;
AAK. *AXrj6rj Xeyeis-
2n. OvKovv etTTep ev va> ex^is rjyep^ojv elvai
rfjarSe rrjs TtoXecos, Trpos rovs AaKeSaifiovicov
^aaiXels Kal rovs Ilepacov rov dycbva rjyovp^evos
aoL elvai opdibs dv rjyolo;
AAK. J^ivSwevets dXrjdrj XeyeLV.
2n. OvK, c5 ^yade, dXXd Trpos MetStav ae Set rov
B oprvyoKOTTov 0,770 jSAeTretv /cat dXXovs roLovrovs ot
ra rrjs TToXecos irpdrreiv emxeipovaLV, en rrjv
dvSpa7Tohcx>8r] , (j)aZev dv at yvvalKes, ^P^X^ exovres
ev rfj i/jvxfj utt' dp^ovaias /cat ovnoj drro^e^Xr]-
Kores, en he ^ap§apit,ovres eXrjXvdaai KoXaKev-
^ d TTore Burnet : bivoTe mss.
160
ALCIBIADES I
regarding this skill as a necessary qualification,
would you keep your eye on your actual opponents
in the fight, and not, as now, on your fellow-fighters ?
These, I conceive, you ought so far to surpass that they
would not feel fit to be your opponents, but only to be
your despised fellow-fighters against the enemy, if you
mean really to make your mark with some noble action
that will be worthy both of yourself and of the city.
ALc. Why, I do mean to.
soc. So you think it quite fitting for you to be
satisfied if you are better than the soldiers, but neglect
to keep your eye on the enemy's leaders with a view
to sho^\•ing yourself better than they are, or to plan
and practise against them !
ALC. Of whom are you speaking now, Socrates ?
soc. Do you not know that our city makes war
occasionally on the Spartans and on the Great King ?
ALC. That is true.
soc. And if you are minded to be the head of our
state, you would be right in tliinking that your con-
test is with the kings of Sparta arid of Persia ?
ALC. That sounds like the truth.
soc. No, my good friend ; you ought rather to
keep your eye on Meidias the quail-filhper ^ and
others of his sort — who undertake to manage the
city's affairs, while they still have the slavish hair^
(as the women would say) sho"wing in their minds
through their lack of culture, and have not yet got
rid of it ; who, moreover, have come with their out-
^ Meidias is mentioned by Aristophanes [Av. 1297) for
his skill in the game of filliping quails which were specially
trained not to flinch.
* Slaves in Athens were largely natives of western Asia,
and had thick, close hair, very different from the wavy locks
of the Greeks.
VOL. vin M 161
PLATO
aovres rrjv ttoXiv, oAA' ovk ap^ovres — npos tovtovs
<7€ Set, ova-nep Xeyco, ^XeTTOvra aavrov Srj d/xcXelv,
/cat /XTjre p^avdaveiv oaa fjbaOrjaeojs ex^rai, [xeX-
Xovra roaovrov aycbva aya>vil,eadaL, fiijre daKelv
C oaa Setrat daKijaeoJS , Kal irdaav irapaaKev-qv irap-
eaK€vacjfji€vov ovra>s levai irrl rd rrjs TToXecos.
AAK. 'AAA', CO TiCOKpares, So/cets' [xev p,OL dX-qdrj
Ae'yetv, olp.ai fievroi rovs re AaKeSaL/xovLCov
arpaTTjyovs Kal tov Yiepaojv ^aatXea ovhev 8ta-
(jiipeLV TOiv dXXcov.
2n. 'AAA', tS dpiOTe, Tr]v o'irjoiv ravT7]v aKOTrec
otav exei?.
AAK. Tov TTepi;
2n. YlpCorov [xev TTorepcDS dv otet aavrov fj,dXXov
D eTTLjJieXTjdrjvai, (f)o^ovfji,€v6s re /cat ol6p,€Vos hetvovs
avrovs elvai, t] pi-q;
AAK. ArjXov on, el Beivovs oloiprjv.
2fl. McDv ovv otet Tt pXa^iqaeadai eTnpLeXrjQels
aavrov;
AAK. Oj)Sa)LtCL»s', dAAa /cat p.eydXa ovqaeaOai.
2n. OvKovv €V p,€V rovro roaovrov /ca/coj/ e;)(et
'q o'iiqaLS avrrj.
AAK. ^KX-qdr] XiycLS.
Sn. To hevrepov roivvv, on /cat ipevhris eanv, ck
rGiV eiKorwv aKeifiaL.
AAK. Hcbs h-q;
2n. noTepoi' et/co? dp,etvovs yiyveadai <j>va€is ev
Yiy^vvaiois yeveauv r] p.rj;
AAK. ArjXov on iv rols yevvaiots.
2n. OvKovv rovs ev (f)vvras, idv /cat ev rpa(f)a>aiv ,
ovTOj reXeovs yiyveadai irpos dperrjv ;
162
ALCIBIADES I
landish speech to flatter the state, not to rule it — to
these, I tell you, should your eyes be turned ; and
then you can disregard yourself, and need neither
learn what is to be learnt for the great contest in
which you are to be engaged, nor practise what
requires practice, and so ensure that you are perfectly
prepared before entering upon a political career.
ALC. Why, Socrates, I believe you are right ;
though I think neither the Spartan generals nor the
Persian king are at all different from other people.
soc. But, my excellent friend, consider what this
notion of yours means.
ALC. In regard to what ?
soc. First of all, do you think you would take more
pains over yourself if you feared them and thought
them terrible, or if you did not ?
ALC. Clearly, if I thought them terrible.
soc. And do you think you will come to any harm
by taking pains over yourself ?
ALC. By no means ; rather that I shall get much
benefit.
soc. And on this single count that notion ^ of yours
is so much to the bad.
ALC. True.
soc. Then, in the second place, observe the proba-
bility that it is false.
ALC. How so ?
soc. Is it probable that noble races should produce
better natures, or not ?
ALC. Clearly, noble races would.
soc. And will not the well-born, provided they are
well brought up, probably be perfected in virtue ?
* i.e. about the Spartan generals and the Persian king,
120 c.
163
PLATO
AAK. ^AvdyKrj.
2n. ^KeifjMfJbeda Srj, rots' eKeivcjov ra rj/jiercpa
avTLTidevres , Trpcorov fxev el Sokovctl (f)avXor€p(x>v
yevcjv etvai ol AaKcSacfioviajv /cat Ylepawv ^acri-
Aei?. ^ ovK "afxev cos ol jxev 'H/oa/cAeous', ol 8e
A)(^a.ip.€vovs cK-yovoL, ro 8' 'H/oa/cAeou? re yevos
/cat TO ' A)(aiiJievovs els Ylepaea tov Alos ava^epeTai;
121 AAK. Kat yap ro rjfxerepov, d> HojKpares, els
ISivpvaaKr) , ro 8' KvpvGOLKOvs els Ata.
211. Kat yap ro rjfierepov, a> yevvale 'AA/ct-
PLaBrj, els AalSaXov, 6 Se AatSaAoj els "ll(f)aLarov
rov Alos. aAAa ra fxev rovruiv oltt avra>v dp^dfieva
^aaiXels elalv e/c ^aatXecov p-^XP^ Atos, ol p,ev
"Apyovs re /cat Aa/ceSat/zovo?, oi Se rrjs YlepalSos
TO aet, TToXXaKLS Se /cat rrjs Acnas, (Larrep /cat
vvv rjpiels Be avroi re IhicbraL /cat ot rrarepes. el
B 8e /cat rovs irpoyovovs 8eot /cat rr]v Trarplha
^vpvaaKovs emSet^at SaAa/itv'a ^ rrjv AlaKov
rov en Trporepov Atyti^av ^ Apro^ep^rj rw aep^ov,
TToaov dv otet yeXcora 6<j)Xelv ; dXX opa p,rj rov
re yevovs oyKcp eAarrca/xe^a rojv dvSpojv /cat rfj
dXXr) rpo(f)fj. ^ OVK jjad-qcraL rols re Aa/ce8at-
fiovlojv ^aaiXevcTLV d)s p.eydXa rd vrrdp^ovra, wv
at yvvaiKes hrjfJiOGLa (f)vXarrovrai vtto rdJv e(f)opcov,
OTTios els 8wa/>ttv p,rj Xddrj e^ dXXov yevop,evos o
C ^acTiXevs 7] e^ 'UpaKXeiSdJv; 6 8e Tiepacbv ro-
aovrov VTrep^dXXei, ware ou8ei9 vrro^lav e;)^et chs
e^ dXXov dv ^auiXevs yevovro rj e$ avrov- 8t6 ov
(jjpovpelrat rj ^acnXeoJS yvvr) dAA' rj vtto (f)6^ov.
^ Socrates' father, Sophroniscus, was a sculptor, and
Daedalus was the legendary inventor of sculpture.
2 i.e., the kings of Sparta and Persia.
164
ALCIBIADES I
ALC. That must be so.
soc. Then let us consider, by comparing our lot
with theirs, whether the Spartan and Persian kings
appear to be of inferior birth. Do we not know that
the former are descendants of Hercules and the latter
of Achaemenes, and that the Une of Hercules and
the line of Achaemenes go back to Perseus, son of
Zeus?
ALC. Yes, and mine, Socrates, to Eurysaces, and
that of Eurysaces to Zeus !
soc. Yes, and mine, noble Alcibiades, to Daedalus,^
and Daedalus to Hephaestus, son of Zeus ! But take
the lines of those people,"^ going back from them : you
have a succession of kings reaching to Zeus — on the
one hand, kings of Argos and Sparta ; on the other, of
Persia, which they have always ruled, and frequently
Asia also, as at present ; whereas we are private
persons ourselves, and so were our fathers. And
then, suppose that you had to make what show you
could of your ancestors, and of Salamis as the native
land of Eurysaces, or of Aegina as the home of the
yet earlier Aeacus, to impress Artaxerxes, son of
Xerxes, how you must expect to be laughed at !
Why, I am afraid we are quite outdone by those
persons in pride of birth and upbringing altogether.
Or have you not observed how great are the advan-
tages of the Spartan kings, and how their wives are
kept under statutory ward of the ephors, in order
that every possible precaution may be taken against
the king being born of any but the Heracleidae ?
And the Persian king so far surpasses us that no one
has a suspicion that he could have been born of any-
body but the king before him ; and hence the king's
wife has nothing to guard her except fear. When
165
PLATO
eTTCiBav 8e yivrjrai 6 ttois 6 irpea^vraros, ovTrep
7] o-px''^) TTpctJTOV fxev eopra.t,ovai Travreg ol ev rfj
^acriXecos, cov dv oipxj], eira et? rov aAAov xpovov
ravTTj rfj 'qfiepa jSacrtAecos' yevedXia irdaa dvei
Kai ioprdt,ei rj 'Acta* rjucov 8e yevop,iviov, ro rov
D KcofiivSoTTOLOv, ovS* OL yeiToves (j(f)68pa tl al-
addvovrai, cL ^AXKL^idS-q. fxerd rovro rpe<j)eraL
6 TTOis, ovx VTTo yvvaLKos rpo<jiov oXiyov d^lag,
dAA' utt' evvovxcov ot dv SoKcocri rdJv nepl ^aaiXea
dptcTTOL elvaL- ols rd re dXXa TrpoareraKrai iin-
jxeXccrdat, rov yevofievov , Kai orrws KdXXiaros karai
[jirjxo.vda9ai, dvanXdrrovrag rd fxiXn) rod TratSo?
Kai Karopdovvras' Kai ravra SpdJvres €V [xeydXrj
E ri/jirj elaiv. eTTeihdv he errrereis yevcovrai ol Tral-
8e?, 6771 rovs L7T7TOVS Kai €771 rovs rovroyv 8t8a-
OKdXovs (f)OLrcx)ai, Kai gttI rds drjpas dp^ovr ai levai-
his errrd he yevojjLevov^ ercov rov 77ar8a irapa-
Xa^fM^dvovaiv ovs €K€ivol ^aaiXeiovs Traihayajyovs
6vofjidl,ov(nv elcrl he e^eiXeypievoi Ylepocjv ot
dpiaroL ho^avres ev rjXiKla r err apes, o re aocfxi)-
raros Kai 6 hcKaioraros Kai 6 aiO(f>poveararos
122 Kai 6 dvhpeioraros. (Lv 6 p,ev pbayetav re 8t-
SacTAcet r7]v Z^ujpodarpov rov 'Q,pop,dt,ov' ecrri, he
rovro decbv deparreia' hthdoKei he /cat to. ^aaiXiKa'
6 he hiKaLoraros dXrjdevetv hid Travrds rod ^iov
6 he aco(l)povearraros P''^h^ vtto fxids dpx^crdo.1- Tchv
■f]hovd)v, Iva eXevOepos elvai edl^rjrat Kai ovrojs
^aaiXevs, dpxojv Trpcorov rcbv ev avrw, dXXd jxr]
^ yev6/x€vov Buttmann : yevo/j.evuv mss.
^ The saying, which became proverbial, is thought to have
occurred in one of the (now lost) plays of Plato, the Athenian
comic poet, who lived c. 460-389 b.c.
166
ALCIBIADES 1
the eldest son, the heir to the throne, is born, first of
all the king's subjects who are in his palace have a
feast, and then for ever after on that date the whole
of Asia celebrates the king's birthday ^vith sacrifice
and feasting : but when we are born, as the comic
poet^ says, " even the neighbours barely notice it,"
Alcibiades. After that comes the nurture of the
child, not at the hands of a woman-nurse of Uttle
worth, but of the most highly approved eunuchs in
the king's service, who are charged >\'ith the whole
tendance of the new-born child, and especially with
the business of making him as handsome as possible
by moulding his hmbs into a correct shape ; and
while doing this they are in high honour. When
the boys are seven years old they are given horses
and have riding lessons, and they begin to follow the
chase. And when the boy reaches fourteen years
he is taken over by the royal tutors, as they call
them there : these are four men chosen as the
most highly esteemed among the Persians of mature
age, namely, the ■wisest one, the justest one, the
most temperate one, and the bravest one. The
first of these teaches him the magian lore of
Zoroaster,^ son of Horomazes ; and that is the wor-
ship of the gods : he teaches him also what per-
tains to a king. The justest teaches him to be
truthful all his hfe long ; the most temperate, not
to be mastered by even a single pleasxu-e, in order
that he may be accustomed to be a free man and
a veritable king, who is the master first of all that is
in him, not the slave ; while the bravest trains him
* Zoroaster was the reputed founder of the Persian
religion, of which the ministers were the Magi or hereditary'
priests.
167
PLATO
oovXevcov 6 Be dvhpeioTaTos a(f>o^ov /cat dSea
vapaaKevd^cov , ws orav Seiarj SovXov ovra. crol
B 8', c5 'AA/ct^ictSrj, IlepLKXrjs eTTcaT-qae TracSaytoyov
ratv oiKCTcbv rov dxpeLorarov vtto yrjpcos, 7Jd)7Tvpov
Tov QpaKa. SiTjXdov Be /cat rrjv dX\r]v dv aoi rdjv
avT ay lov tar d)v Tpo(f)'qv re /cat TracBelav, el p>rj
TToXv epyov r\v' koX dfia ravd^ t/cavd BrjXdJaai, /cat
rdXXa ocra tovtols dKoXovda. ri^s Be aijs yeve-
aeojs, c5 'AXKL^idBrj, /cat rpo^rjg /cat TratSetaj, r^
aXXov orovovv ^AdrjvaLOJV, co? eVo? etTretv, ovBevl
fieXei, el jxrj et rts epacmjs crov rvyxdveL a)v. el
8 av e9eXois els ttXovtovs aTro^SAe^ai /cat TpV(f)ds
C /cat eaOrJTas Ifiaricov 9^ eX^ets /cat p^vpcov dXot,(f)ds
/cat depaTTovTcov ttX-qOovs aKoXovdias T'qv re dXXrjv
d^p6rr]ra rrjv Hepawv, ala)(vv6eLrjs dv eTil aeavrco,
alaOavofievos oaov avrcbv eXXelrreig.
Et 8' av edeX-qaeis els au)(f)poavvrjv re /cat
KoajJbiorrjra aTTo^Xeijjai /cat ev^epeLav /cat evKoXlav
/cat ixeyaXo(f)po(jvv7]v /cat evra^iav /cat dvBpeiav
/cat Kaprepiav /cat (f)iXo7TOVLav /cat ^tAovt/ctW /cat
<f)i,Xori,p,Las rds Aa/ceSatjuovtajv, TratSa dv rjy^craLO
J) aavrov Trdai rots roiovrois. el 8' au ri /cat ttAouto)
TTpocrexets /cat /card rovro otei rl elvai, ptrjBe rovro
rjixiv dpprjrov ear to, edv ttws atadrj ov el. rovro
fiev yap el e^e'Aei? tows' AaKeBaifxovLcov TrXovrovs
IBetv, yvcoar) on ttoXv rdvOdBe rdJv eKel eXXelveL.
yijv fxev yap oaiqv e^pvaL rrjs 9 eavrdJv Kal Mea-
a-^v-qs, ovB^ dv els dfi(f)i,a^r]r7Jaei,e rdJv rfjBe TTXr]9eL
ovBe dperfj, oi)8' av dvBpaTToBcov Kriqaei rcov re
dXXcov /cat rcov eiXwriKOJV, ovBe firjv LTnrojv ye, ovB
168
ALCIBIADES I
to be fearless and undaunted, telling him that to be
daunted is to be enslaved. But you, Alcibiades, had
a tutor set over you by Pericles from amongst his
servants, who was old as to be themost useless of them,
Zopyrus the Thracian. I might describe to you at
length the nurture and education of your competitors,
were it not too much of a task ; and besides, what I
have said suffices to show the rest that follows
thereon. But about your birth, Alcibiades, or nurture
or education, or about those of any other Athenian,
one may say that nobody cares, unless it be some
lover whom you chance to have. And again, if you
chose to glance at the wealth, the luxury, the robes
with sweeping trains, the anointings ^^^th myrrh, the
attendant troops of menials, and all the other refine-
ments of the Persians, you would be ashamed at
your own case, on percei\ing its inferiority to theirs.
Should you choose, again, to look at the temper-
ance and orderhness, the facility and placidity, the
magnanimity and discipline, the courage and endur-
ance, and the toil-loving, success-loving, honour-
loving spirit of the Spartans, you would count your-
self but a child in all these things. If again you
regard wealth, and think yoiu-self something in that
way, I must not keep silence on this point either, if
you are to reahze where you stand. For in this
respect you have only to look at the wealth of the
Spartans, and you will perceive that our riches here
are far inferior to theirs. Think of all the land that
they have both in their own and in the Messenian
country : not one of our estates could compete -v^ith
theirs in extent and excellence, nor again in owner-
ship of slaves, and especially of those of the helot
class, nor yet of horses, nor of all the flocks and herds
169
PLATO
E oara aAAa ^oaKrifj,ara Kara MeorcrT^VTjr viyLerai'
aAAa ravra jxkv Travra ecu -x^aipeLV, ■)(^pvaiov 8e Kal
apyvpiov ovK eariv iv Trdcriv "EAAt^ctiv oaov iv
A.aKehai{xovL tSta* ttoAAo,? yap -qhr] yeveas ela-
epx^rat, jxev avroae ef aTTavTOiV raJv 'l^XXrjviov,
TToAAa/ct? Se Kal e/c raiv ^ap^dpiov, i^epx^Tac 8e
ovSajjioae , aAA' dTe;^^!)? Kara rov AIctwttov jjivdov,
123 oi^ rj dXwTTr]^ TTpos rov Xeovra cine, Kal rov els
AaKehaipLOva ' vopiiapiaros elaiovros p.ev rd ixyq
rd €K€la€ rerpap.p,iva SryAa, i^iovros Se ovBap,fj
dv Ti? tSoi" cocTTe €U XPV ^ISevai on Kal ;^puo-ai Kal
apyvpcp OL cKel TrXovanoraroi elai rcbv 'EXXt]vcov,
/cat avrdjv eKcivcov 6 ^aatXevs- e/c re ydp ra>v
roiovrcov pbeyicrraL Xijifjeig Kal rrXelurai elai rols
B ^aaiXevGLV, en 8e Kal 6 ^acnXiKos (f>6pos ovk oXiyos
ytyverai, ov reXovauv ol AaKeSaLfxovioi rots'
^aaiXevaiv. Kal rd fiev AaKehaipiovioiv cos Trpos
*EAAi]vi/coii? iiev TrXovrovs /xeyaAa, o)? Se Trpos"
rovg IlepaLKOvs Kal rov e/cetVcov ^aaiXeois ovSev
€7T€L ttot' iyoj rJKOvaa dvSpds d^iOTriarov rcbv
dva^e^TjKorcov rrapd ^aaiXea, os e(f)y] rrapeXOeiv
■^oipo-v rrdw TToXXrjv Kal dyad-qv, iyyiis rjfiepr^aiav
oSov, rjv KaXelv rovs e7rt;)(ajptoi»s' ^cov-qv rrjs jSaai-
Ae'co? yvvaiKos' elvai 8e Kal dXXrjV t]v av KoXeladaL
C KoXvTrrpav, Kal dXXovs ttoXXovs rorrovs koXovs
Kal dyadovs els rov Koajxov e^rjprjjjievovs rov rrjs
yvvaiKos , Kal ovofxara ex^iv eKaarovs rcijv rorrcov
diTO eKdarov rwv Koaficov ware olp,aL eyu), ei ns
CLTTOL rfj ^aariXeajs /xt^t/ji, "Rep^ov he yvvaiKt,
*Ap.r]arpLhi, on iv vo) ex^i aov rco vlei dvn-
rdrreaOai 6 Aeivofidx'rjS vlos, fj ean kog/jlos ictco?
d^Los fJ>vdjv 7TevrT]Kovra, el rrdw ttoXXov, rip 8 vtet
170
ALCIBIADES I
that graze in Messene. However, I pass over all
these things : but there is more gold and silver
privately held in Lacedaemon than in the whole of
Greece ; for during many generations treasure has
been passing in to them from every part of Greece,
and often from the barbarians also, but not passing
out to anyone ; and just as in the fable of Aesop,
where the fox remarked to the hon on the direction
of the footmarks, the traces of the money going into
Lacedaemon are clear enough, but nowhere are any
to be seen of it coming out ; so that one can be pretty
sure that those people are the richest of the Greeks
in gold and silver, and that among themselves the
richest is the king ; for the largest and most numer-
ous receipts of the kind are those of the kings, and
besides there is the levy of the royal tribute in no
shght amount, which the Spartans pay to their kings.
Now, the Spartan fortunes, though great compared
with the wealth of other Greeks, are nought beside
that of the Persians and their king. For I myself
was once told by a trustworthy person, who had been
up to their court, that he traversed a very large tract
of excellent land, nearly a day's journey, which the
inhabitants called the girdle of the king's wife, and
another which was similarly called her veil ; and
many other fine and fertile regions reserved for the
adornment of the consort ; and each of these regions
was named after some part of her apparel. So I
imagine, if someone should say to the king's mother
Amestris, who was wife of Xerxes, " The son of
Deinomache ^ intends to challenge your son ; the
mother's dresses are worth perhaps fifty minae at
the outside, while the son has under three hundred
* The mother of Alcibiades.
171
PLATO
avTTJs yrjs irXedpa 'Ep;(tao-iv ovhe rpLaKoaia,
davfidaac av oro) Trore marevajv iv vo) e;\;et ovros
D o 'AA/ctjStctSTjs" Tip ^Apro^ep^T] hiayoivil,eadaL, /cat
oifiai av avrrjv etTrelv on ovi< ead^ orco aXXco ttl-
arevcov ovros 6 dvrjp €7rt;^eipet TrXrjv CTTt/xeAeia re
Kal ao(f)(,a' ravra yap jjLova d'^ta Xoyov iv "EAAtjctiv.
irrel et ye TTvdoiro, on 6 ^AXkl^iolStjs ovros vvv
iiTLxeLpel TTpcorov p,€V errj ovheino yeyovcos CT^oSpa
€t/co(nv, €7T€Lra TravraTTaaiv aTratSevros, rrpos Se
rovroLS, rod ipaarov avrco Xeyovros on XP''] TTpchrov
jjiadovra Kal iTTLpbeXrjdevra avrov /cat duK-qaavra
E ovrcos teVat Si,aycovLovp,€vov jSaatAet, ovic ideXeL,
dXXd (f)r}aLV e^apKelv Kal (Ls ^xei, ot/zat dv avrrjv
davpidaai re Kal epeadai- ri ovv iror^ eanv orcp
TTiarevei ro fxetpaKLov ; el ovv Xeyoipiev on /caAAet
re /cat p,eyedeL Kal yevei /cat ttAoutoj /cat (f)vaet, rrjs
ijjvxyjs, 'qyqaair' dv rjp,ds, c5 'AA/ct^tdST^, pbatveadai
TTpos rd TTapd a(f){,aiv drro^Xeifjaaa Ttdvra rd rotavra.
ot)u,at 8e Kav Aa/xTTtSoi, rrjv AecoTu;^t8ou p,€v dvya-
124 repa, ^Ap)(LSdp,ov 8e yvvaiKa, "AytSo? 8e p,rjrepa,
OL TTavres ^aatAet? yeyovaai, davfiaaai dv Kat
ravrrjv ets Ta Trapd a(j>LaLV tnrapxovra airo-
^Xei/jaaav , el av iv va> e-^ets ra> vlel avrijs Stayojvt-
i,e(x6aL ovro) KaKws rjyp.evos. Kairoi ovk alcrxpov
boKel elvai., el at rcov 7ToXepi.t.a)V yvvaiKes ^eXnov
rrepl rjpbdJv Stavoovvrai, otovs XPV dvras ai^laiv
emxeipeZv, r] rjpieLS Trepl rjpi,cJi)v avrcov ; dAA', c3
/Lta/cctpte, TTeLdofxevos e/iot re Kal rep iv AeA^oi?
jj ypdpLp^an, yvwdi aavrov, on ovroi elalv dvriTraXoL,
dAA' ovx ovs av otef cLv aXXcp p,ev ouS' dv evl
Treptyevolfieda, el p.rj Trep eVt/AeAeta re dv /cat
172
ALCIBIADES I
acres at Erchiae,^ " she would wonder to what on
earth this Alcibiades could be trusting, that he pro-
posed to contend against Artaxerxes ; and I expect
she would remark — " The only possible things that
the man can be trusting to for his enterprise are
industry and A^isdom ; for these are the only things
of any account among the Greeks." Whereas if
she were informed that this Alcibiades who is actually
making such an attempt is, in the first place, as yet
barely twenty years old, and secondly, altogether
uneducated ; and further, that when his lover tells
him that he must first learn, and take pains over
himself, and practise, before he enters on a contest
with the king, he refuses, and says he will do very
well as he is ; I expect she would ask in surprise,
" On what, then, can the youngster rely ? " And if
we told her, " On beauty, stature, birth, wealth, and
mental gifts," she would conclude we were mad,
Alcibiades, when she compared the advantages of
her o^\■n people in all these respects. And I imagine
that even Lampido, daughter of Leotychides and
wife of Archidaraus and mother of Agis, who have all
been kings, would wonder in the same way, when
she compared her people's resources, at your inten-
tion of having a contest with her son despite your
bad upbringing. And yet, does it not strike you as
disgraceful that our enemies' wives should have a
better idea of the qualities that we need for an
attempt against them than we have ourselves .'' Ah,
my remarkable friend, hsten to me and the Delphic
motto, Knorv thyself; for these people are our com-
petitors, not those whom you think ; and there is
nothing that will give us ascendancy over them save
^ In Attica, about fifteen miles east of Athens.
173
PLATO
Te)(yr). (Lv aru el aTToXeK^driar], kol rov ovofiaaros
ycveadai d7ToXei(f>9Tjcrrj ev "YiXkqai re /cat ^ap^dpois,
ov fioL SoKets ipdv d)s ousels' aAAo? aAAou.
AAK. TtVa ovv XPV '^W eTTi/ieAeiav, co Yid>Kpares,
TTOielaOai; ex^is e^rjyqaaad ai; iravros yap fidX-
Xov eoLKas dX-qOrj elprjKOTt.
5n. Nat* dAAct yap KOivrj ^ovX-q, tSrtvt rpoTTCp
C av on ^iXTiaroL yevoljxeda' eyd) yap rot ov Trepl
p,kv aov XeycD cos XPV "^aLBevdrjvai, Ttepl efiov 8e
OV' ov yap ead^ orco aov Sta^epcu ttAt^v ye evi.
AAK. TtVt;
2n. '0 eirirpoTTOs 6 ifios ^eXrioiv iarl koI
ao<f>cor€pos "»} rieptAcAT^S" o aos.
AAK. Ti? ovros, (L UdoKpares ;
2n. Seos, CO ^AXKL^LaSrj, ocrnep aoi pie ovk eta
TTpo rrja^e rrjs rjfiepas 8iaAe;^^7yi'af (S Kat ttl-
arevojv Xeyo), on, tj cTrt^areta St' ovhevos dXXov
aoL ear at -^ St' e/xou.
D AAK. Ilat^ets", c5 Sco/cpare?.
2n. "IcroJS" Ae'yoj p,evroL dXrjdrj, on, evrt/xeAeta?
8e6p.eda, p,dXXov p,ev Trai^res" dvdpcoTTOi, drdp vd)
ye KOi fjidXa a(f)6Spa.
AAK. "Ort p,ev eyo), ov ipevSTj.
2n. Uvbe p,rjv on y eyco.
AAK. Tt ovv dv TTOtot/xev;
2X1. Ovk aTTopprjTeov ovhe /xaAa/ctare'ov, at eralpe.
AAK. OvTOL Sr) TTpenei ye, c5 Soj/cpares".
2n. Ov yap, dAAa aKeTneov Koivfj. Kai p.oi Xeye'
1 Cf. above, 119 b.
174
ALCIBIADES I
only pains and skill. If you are found wanting in
these, you will be found wanting also in achievement
of renown among Greeks and barbarians both ; and
of this I observe you to be more enamoured than
anyone else ever was of anything.
ALc. Well then, what are the pains that I must
take, Socrates ? Can you enlighten me ? For I
must say your words are remarkably hke the truth.
soc. Yes, I can : but we must put our heads
together,^ you know, as to the way in which we
can improve oiu-selves to the utmost. For observe
that when I speak of the need of being educated I
am not referring only to you, apart from myself; since
my case is identical ^Yith. yours except in one point.
ALC. WTiat is that ?
soc. My guardian is better and wiser than your
one, Pericles.
ALC. \Mio is he, Socrates ?
soc. God, Alcibiades, who until this day would
not let me converse with you ; and trusting in him
I say that through no other man but me will you
attain to eminence.
ALC. You are jesting, Socrates.
soc. Perhaps ; I am right, however, in saying that
we need to take pains — all men rather badly, but
we two very badly indeed.
ALC. As to me, you are not wrong.
soc. Nor, I fear, as to myself either.
ALC. Then what can we do ?
soc. There must be no crying off or skulking, my
good friend.
ALC. No, for that would indeed be unseemly,
Socrates.
soc. It would; so let us consider in common.
175
PLATO
E <f>afj,€v yap Srj (Jbs apicrrot, ^ovXeaOai yeveadai. rj
yap;
AAK. Nat.
2n. TtVa dpeTrjv ;
AAK. A-qXov on TJvTTep ot avSpes ol ayadoi.
2n. Ot Tt ayadoi;
AAK. ArjXov on ol rrpdrTeiv to. TTpdyfiara.
2n. Ilota; dpa ra LmnKa;
AAK. Ol) S^ra.
2fi. Ila/aa Toils' lttttlkovs ydp dv fifJ-cv;
AAK. Nat.
2X1. 'AAAa ra vaurt/ca Aeyei?;
AAK. Oy.
2X1. Yiapd rovs vavnKovs ydp dv fjpiev ;
AAK. Nat.
2X1. 'AAAa TTota; a rives' Trpdrrovaiv;
AAK. "Arrep 'Adrjvaicov ol KaXot Kdyadoi.
125 2X1. KaAous 8e KdyaOovs Xeyeis rovs ^povip.ovs
ri rovs d(f>povas ;
AAK. ToVS (f)pOVLp,OVS.
2X1. OvKovv o €Kaaros ^p6vip,os , rovro dyaOos;
AAK. Nat.
2X1. "0 8e d(f)pa)V, TTOvrjpos ;
AAK. riaJS' ydp ov ;
2X1. *Ap' ow o OKvroropos (f)p6vLfxos fits' utto-
Srjpdrwv epyaaiav ;
AAK. ITavu ye.
2X1. 'Aya^o? apa ets avrd;
AAK. 'Aya^os'.
2X1. Tt 8e'; eis lp,ari(x>v epyaaiav ovk d(f>po)v 6
oKvroropos ;
AAK. Nat.
176
ALCIBIADES I
Now tell me : we say, do we not, that we wish to
be as good as possible ?
ALc. Yes.
soc. In what excellence ?
ALC. Clearly that which is the aim of good men.
soc. Good in what ?
ALC. Clearly, good in the management of affairs.
soc. WTiat sort of affairs ? Horsemanship ?
ALC, No, no.
soc. Because we should apply to horsemen ?
ALC. Yes.
soc. Well, seamanship, do you mean ?
ALC. No.
soc. Because we should apply to seamen .''
ALC. Yes.
soc. Well, what sort of thing ? The business of
what men .''
ALC. Of Athenian gentlemen.
soc. Do you mean by " gentlemen " the intelhgent
or the unintelhgent ?
ALC. The intelhgent.
soc. And everyone is good in that wherein he is
intelhgent ?
ALC. Yes.
soc. And bad wherein he is unintelligent ?
ALC. Of course.
soc. Then is the shoemaker intelhgent in the
making of foot-gear ?
ALC. Certainly.
soc. So he is good in that article ?
ALC. Good.
soc. Well now, is not the shoemaker unintelhgent
in the making of clothes ?
ALC. Yes.
VOL. VIII N 177
PLATO
B 2n. Ka/co? apa els rovro;
AAK. Nat.
2n. '0 avTos apa rovrco ye rep Xoycp KaKos re
/cat ay ados.
AAK. Oatverat.
2n. 'H ovv Xeyets rovs dyadovs dvSpas etvai
Kal KaKovs;
AAK. Ov Srjra.
2n. 'AAAa TiVa? rrore rovs dyaOovs Xeyets;
AAK. Tovs Bvva/Jbevovs eycoye ap)(eLV ev rfj TToXei,.
2n. Ov Srjvrou Ittttcov ye;
AAK. Ov hrjra.
2n. 'AAA' dvdpcoTTcov;
AAK. Nat.
2n. ^Apa Kap,v6vr(x)v ;
AAK. Ov.
2X1. 'AAAo, TrXeovrwv ;
AAK. Ou <f}r]p,L.
2n. 'AAAa depit,6vroiv ;
AAK. Ot».
C 2n. AAA ouSev TTOLOVvrojv rj ri noLovvrcov ;
AAK. IIotouvTajv Xeyoj.
2n. Tt; TTeipo) Kal e/Mol BrjXwGai.
AAK. Ou/cow roiv /cat avfi^aXXovrcov eavroZs
Kal ;^/)a)/xeVcov dAATyAois', oiOTrep rjp.eis ^oi/Ltev ev
rat? TToAecrtv.
2n. Oy/cow dv6p(x)7Tcov Xeyets apx^iv dvOpioTTOis
Xpa>p,evujv ;
AAK. Nat.
2fl. *Apa /ceAeucTTcDv ;^p6t>/xeva>i' eperais ;
AAK. Oi) hrjra.
2n. liv^epvrjrLKTj yap avrrj ye dperij;
178
ALCIBIADES I
soc. So he is bad in that ?
ALc. Yes.
soc. Then, on this sho^\ing, the same man is both
bad and good,
ALC. Apparently.
soc. Well, can you say that good men are also
bad.?
ALC. No, indeed.
soc. But whoever do you mean by the good ?
ALC. I mean those who are able to rule in the citj'.
soc. Not, I presume, over horses ?
ALC. No, no.
soc. But over men }
ALC. Yes.
soc. When they are sick ?
ALC. No.
soc. Or at sea ?
ALC. I say, no.
soc. Or harvesting ?
ALC. No.
soc. Doing nothing, or doing something ?
ALC. Doing something, I say.
soc. Doing what ? Try and let me know.
ALC. Well, men who do business with each other
and make use of one another, as is our way of Hfe
in our cities.
soc. Then you speak of ruhng over men who make
use of men ?
ALC. Yes.
soc. Over boatswains who make use of rowers ?
ALC. No, no.
soc. Because that is the pilot's distinction ?
179
PLATO
AAK. Nai.
2n. AAA' avd pcjTTOiv Aeyet? ap)(^€iv avXrjrcbv ,
D avOptoTTOLS 'qyovfxevojv coSrjs Kal p^pw/xei^cov ■yopev-
rals;
AAK. Ou ST^ra.
2n. Xo/3o8i8acr/caAi/ci7 yap auTT^ y' ay;
AAK. Yidvv ye.
2n. AAAa Tt TTore Aeyet? Xpco/u.evcDi' avdpojmiiv
avdpcoTTOLS olov r elvat, dpx€iv ;
AAK. KotvcDvowTcor eycoye Aeyo) TroAiretas" /cat
cru[j,PaXX6vrcov Trpos dAAi^Aous', rouraiv' dpx^tv rd)v
ev rfj TToAet.
2n. Ti? ow aurrj t^ rexi^rj ; wavep dv el ae
€poifi7)v TTCtAtv ra vw 8rj, Koivcovovvrcov vavriXias
€TTiaraadaL dp^civ ris Trotet T€)(yrj;
AAK. K.vPepVTjTlK'q.
E 2n. KotvcovowTcor Se (p^rjs, cos vvv hrj iXeyero,
tLs CTTtCTTTj/XTj TTOict dp-)(eiv ;
AAK. "HvTre/) cry aprt eAeyes", 17 ;(opoSi8acr/caAta.
2n. Tt Se; TToXireias Koivcovovvrcov riva KaXeZs
eTTKTTrjiMriv ;
AAK. Eu^oyAi'av eycoye, cS HcoKpares .
5n. Tt Se; /xcDv d^ovXta So/cet eti^ai ij rcDi' ku-
^epvrjTcov ;
AAK. Oi) 8>^Ta.
2n. 'AAA' €V^ovXia;
126 AAK. "E/tioiye 80/cer, et? ye to atp^eadai TrXeovras.
2n. KaAca? Ae'yet?. Tt 8e'; rjv av Ae'yet? eu-
^ovXiav, els ri eariv ;
AAK. Et? TO dfjueivov rr]v ttoXlv Stot/cetv Kal
a(x}t,eadaL.
180
ALCIBIADES I
ALc. Yes.
soc. Well, do you mean ruling over men who are
flute-players, and who lead the singing and make
use of dancers ?
ALC. No, no.
soc. Because, again, that is the chorus-teacher's
function ?
ALc. To be sure.
soc. But whatever do you mean by being able to
rule over men who make use of men ?
ALc. I mean ruling over men in the city who share in
it as fellow-citizens, and do business with each other.
soc. Well, what art is tliis .'' Suppose I should
ask you over again, as I did just now, what art makes
men know how to rule over fellow-sailors ?
ALC. The pilot's.
soc. And what knowledge— to repeat what was
said a moment ago — makes them rule over their
fellow-singers ?
ALC. That which you just mentioned, the chorus-
teacher's.
soc. W^ell now, what do you call the knowledge
of one's fellow-citizens ?
ALC. Good counsel, I should say, Socrates.
soc. Well, and is the pilot's knowledge evil
counsel ?
ALC. No, no.
soc. Rather good counsel ?
ALC. So I should think, for the preservation of his
passengers.
soc. Quite right. And now, for what is the good
counsel of which you speak .''
ALC. For the better management and preservation
of the city.
181
PLATO
Sn. "AjMcivov 8e Siot/cetrat /cat aco^crai tlvos
'TTapayiyvofievov t] dTToyiyvofievov ; wctTtep dv el
av fi€ epoLO- dfxeivov Siot/cetrai acofxa Kal aw^erai
TLVOS TTapayiyvopievov t) aTToyiyvofjievov ; etTrot/x'
av OTL vyieias p>€v TTapayiyvofievrjg, voaov he
aTToyLyvofjievrjs . ov /cat cry otet ovrcog;
B AAK. Nat.
2n. Kat €t jjie av kpoio' rivos 8e Trapayiyvopiivov
dpLeivov ojjbjxara; coaavrcos €L7tol[m dv on oipecos
fiev 7TapayLyvop.€vr]s , rv(f)\6T7]ros 8e d7royi,yvop,€vr]s .
/cat cora Be KOj^oTiqros jxev aTToyLyvofxevTjg, aKorjs
he eyyiyvoixevrjs ^eXricx) re ytyverai /cat afxeivov
OepaneveTat.
AAK. ^Opdcos.
2n. Tt 8e 87^; ttoXls tlvos 7TapayLyvoyi.evov /cat
dnoyLyvofjievov ^cXtlojv re ytyverai /cat dp-eivov
OepaTTeveraL /cat 8tot/cetTat;
C AAK. 'E/xot fjbev 8o/C€t, (3 Sco/cpare?, orav <^iAta
/xev aurot? yLyvr)TaL Trpos aAAi^Aous-, to fj,Lcr€LV he
/cat CTTacria^etv dTToyiyvrjTai.
2n. ^Ap' ouv ^lAt'av Aeyet? o/Aovotav •^ 8i;^ovotav;
AAK. '0/Aovotav.
2n. Atd Ttva ouv T€)(yT]v opLovoovaLv at TroAet?
TTcpt dpiOfjLovs;
AAK. Ata. T-17V dpiOpirjTLKrjV.
t oe ot LOLiOTaL; ov ota rT)v axrrrjv;
AAK. Nat.
2n. Ou/couv /cat auro? avrw eKaaros;
AAK. Nat.
182
ALCIBIADES I
soc. And what is it that becomes present or
absent when we get this better management and
preservation ? If, for example, you should ask me,
" What is it that becomes present or absent when
the body is better managed and preserved ? " — I
should reply, " Health becomes present, and disease
absent." Do not you think so too ?
ALC. Yes.
soc. And if, again, you asked me, " What
becomes present in a better condition of the eyes ? "
— I should answer in just the same way, " Sight
becomes present, and blindness absent." So, in the
case of the ears, deafness is caused to be absent, and
hearing to be present, when they are improved and
getting better treatment.
ALC. Correct.
soc. Well then, what is it that becomes present
or absent when a state is improved and has better
treatment and management ?
ALC. To my mind, Socrates, friendship with one
another will be there, while hatred and faction will
be absent.
soc. Now, by friendship do you mean agreement
or disagreement ?
ALC. Agreement.
soc. And what art is it that causes states to agree
about numbers ?
ALC. Arithmetic.
soc. And what of individuals ? Is it not the
same art ?
ALC Yes.
soc. And it makes each single person agree with
himself ?
ALC. Yes.
183
PLATO
Sn. Aio. riva 8e re-)(y7]v CKaarog avros avro)
D oiJiovoel Tvepl OTnOaixfjs Kal TT'qx^os, OTTorepov
fMel^ov; ov Blol tt^v /AerpTjri/CT^v;
AAK. Tt /XT^v;
2n. OvKovv Kal ol iStcurat dAAi^Aois' Kat at
770 Aei?;
AAK. Nai.
2fl. Ti Sc TTc/ai araOiMov; ovx (haavrtos;
AAK. (Prjjjbi.
sn. "Hv 8e 817 cry Aeyet? ofxovotav, ris ecrri /cat
77ept Tov, Kal Tt? avT7]v r€-)(yrj TrapaaKevd^et; /cat
apa T^Vep TroAet, avrr] Kal l8i.corrj, avTw re -npos
avTov Kal TTpos dXXov;
AAK. Ei/co? ye rot.
2n. Tt? ovv eari; fMrj Kafxr^s dTTOKpivofxevos,
E dAAa TTpodvfjLov elireiv.
AAK. 'Eyoj /xev ot/xat <^iXiav re Xeyew KaL o/jlo-
voiav, rjVTTep Trar-qp re vlov (f)iXwv opiovoet /cat
fi'qrrjp, Kal dheX<l>6s dSeA^oj /cat yuvT^ dvSpt.
Sn. Oiet dv ovv, w 'AXKL^idSr), dvSpa yvvaiKi
TTepl raXaaiovpyias SvvaadaL opiovoeZv, rov /xr;
eTTiardpievov rfj eTTtarapLevr] ;
AAK. Ov Bijra.
Sn. OvBe ye Set ovSe'v yvvacKelov yap rovro ye
p,dd7jpi.a.
AAK. Nat.
127 5^- Tt Be; yvvT] dvBpl irepl OTrXtrLKrjs Bvvair
dv 6p,ovoetv 1X7] p,adovaa;
AAK. Ov Brjra.
2n. ^AvBpelov yap rovro ye loco? av <f)aLr)s av
etvat, .
AAK. "Eycoye.
184
ALCIBIADES I
soc. And what art makes each of us agree with
liiroself as to which is the longer, a span or a cubit ?
Is it not mensuration ?
ALc. Of course.
soc. And it makes both individuals and states agree
with each other .''
ALC. Yes.
soc. And what about the balance ? Is it not the
same here too .''
ALC. It is.
soc. Then what is that agreement of which you
speak, and about what ? And what art secures it ?
And is it the same in an individual as in a state, when
one agrees with oneself and >\ith another ?
ALC. Most hkely.
soc. Well, what is it ? Do not flag in your answers,
but do your best to tell me.
ALC. I suppose I mean the friendship and agree-
ment that you find when a father and mother love
their son, and between brother and brother, and
husband and wife.
soc. Then do you suppose, Alcibiades, that a
husband can possibly agree ^\-ith his wife about wool-
work, when he does not understand it, and she does ?
ALC. Oh, no.
soc. Nor has he any need, since that is a woman's
pursuit.
ALC. Yes.
soc. Or again, could a woman agree with a man
about soldiering, when she has not learnt it .''
ALC. Oh, no.
soc. Because, I expect you will say again, that is
a man's affair.
ALC. I would.
185
PLATO
2n. "EiOTLV dpa to, fikv ywaiKeia, ra. 8e av^pela
IxadtjiMara Kara rov aov Xoyov.
AAK. Ilais" 8' oij;
2X1. OvK dpa ev ye rovroLS iarlv ofxovoLa
yvvai^l rrpos dvSpas.
AAK. Ov.
5fl. Oi58' dpa (j)iXia, eiTrep r) (fiiXia opbovoia rjv.
AAK. Ov ^aiverai.
2n. 'Ht dpa at yvvaiKes ra avrtbv irpdrrovaiv,
ov (jiiXovvTai VTTo rcov dvSpcov.
B AAK. OvK eOLKCV.
2n. Oi)8' dpa ol dvhpes vtto ra)V yvvaiKcov, fj
rd avToJv.
AAK. Ov.
2n. OuS' €v^ dpa ravrrj oiKovvrai at TToXeis,
orav rd avrdJv eKaarot Trpdrrojcnv ;
AAK. Otfiai eycoye, & TicoKpares.
Sn. Hws Xeyecs, (j)iXias p.rj Trapovarjs, 17?
^a/xev yLyvofJLevTjs ev olKeladai rag rroXeis, dXXcus
e ov;
AAK. 'AAAa fioi SoKel Kal Kara rovro avrolg
*j)iXia eyyiyveadai, on rd avrdjv eKarepoi irpdr-
rovcriv.
C 2n. OvK dpri ye- vvv 8e Traj? o.v Xeyets; o/xo-
voiag firj iyyLyvofievrjs ^iXia eyyiyverai; rj olov
9* ofJLovoiav eyyiyveadai, chv ol p,ev laaai irepi
rovrcov, ol 8' ov;
AAK. *ASvvarov.
2n. At/caia 8e TTpdrrovaiv r^ dSiKa, orav rd avrtov
CKaarot TrpdrrcooLv ;
AAK. At/cata* TToJs ydp ov;
^ t5 Olympiodorus: a5 siss.
186
ALCIBIADES I
soc. Then, by your account, there are some pursuits
belonging to women, and some to men ?
ALc. Of course.
soc. So in these, at any rate, there is no agreement
between men and women.
ALC. Xo.
soc. And hence no friendship either, if, as we said,
friendship is agreement.
ALC. Apparently not.
soc. So women are not loved by men, in so far as
they do their o>^'n work.
ALC. It seems not.
soc. Nor are men by women, in so far as they do
theirs.
ALC. No.
soc. And states, therefore, are not well ordered
in so far as each person does his o\^ti business ? ^
ALC. I think they are, Socrates.
soc. How can you say that ? Without the presence
of friendship, which we say must be there if states
are well ordered, as other^^ise they are not ?
ALC. But it seems to me that friendship arises
among them just on that account — that each of the
two parties does its o\s'n business.
soc. It was not so a moment since : but now, what
do you mean this time ? Does friendship arise
where there is no agreement ? And is it possible
that agreement should arise where some know about
the business, but others do not ?
ALC. Impossible.
soc. And are they doing what is just or unjust,
when each man does his o^vn business .''
ALC. What is just, of course.
» Cf. Charm. 161 e, Rep. i. 332 ff.
187
PLATO
Sn. To, hiKaia ovv Trparrovrajv iv rfj ttoXcl rcjv
TToXircbv (fjiXia ovK eyylyver ai Trpos dXX-qXovs;
AAK. 'AmyKTj av /xot SoKel elvat, (h HojKpares.
2n. TiVa ovv TTore Xeyets rrjv <j)iXiav r] ofxovoiav,
D '7T€pl •^s Set rjiJids ao(f)ovs re etvat /cat ev^ovXovg,
Lva ayadol dvSpes cbfMev; ov yap Swa/xat p.aOe'iv
ov9^ 'qns oyV iv olariai' rork [xev yap ev rois
avrots <j)aiveraL ivovcra, rork h ov, (hs ^x tov
aov Xoyov.
AAK. 'AAAa /xa rovs Oeovg, cS HcoKpares, ovh
avros olha 6 ri Xeyco, KivSvvevo) 8e /cat TraAat XeXrj-
devac ip,avr6v ataxtcrra e^cov.
2n. 'AAAa XPI Qoippelv. el p,€V yap avro '^aOov
E 7T€7Tovdd)s TTevrrjKovraeri]? , x'^Xcttov av r^v aot em-
fjbeXrjdfjvai aavrov- vvv he rjv exeis rjXiKiav, avr-q
earlv iv ■fj Set avro aladeadai.
AAK. Tt ovv rov alcrdav6[Ji.evov XPV '^OLelv, co
Sco/cpares" ;
2n. ^ArroKpiveadai rd ipa)ru)p,€va, cS AA/ci-
^idhrj' /cat idv rovro TTOifjs, av 6e6s deXrj, e'i Tt Set
/cat rfj ijjifj fjbavrela inareveiv , av re /cdycu jSeArtov
axr]oop.ev. ^ „ , . , , ,
AAK. "Ecrrat ravra eveKa ye rov ep,e arro-
Kpiveadai.
2n. Oepe St^, ri icrri rd eavrov iTnjxeXeZcrdaL
128 — /^T? rroXXaKLS Xdda)fxev ovx rjfJicov avrd>v eVi-
fjbeXovfjievoL, olojMevoi Si — /cat rrore apa avro ttoicZ
dvdpcoTTOs; apa orav rdJv avrov imfieXrjrai, rore
Kal eavrov;
AAK. 'E/xot yovv 8o/cet.
5n. Tt Se'; TToSdJv dvdpa>7TOS TTore imp.eXelraL;
dp* orav iKeivcov imp.eXijraL a iari rcov ttoBcov;
188
ALCIBIADES I
soc. And when the citizens do what is just in the
city, does not friendship arise among them ?
ALc. Again I think that must be so, Socrates.
soc. Then whatever do you mean by that friend-
ship or agreement about which we must be wise and
well-ad\ised in order that we may be good men ?
For I am unable to learn either what it is, or in whom ;
since it appears that the same persons sometimes
have it, and sometimes not, by your account.
.\LC. Well, by Heaven, Socrates, I do not even
know what I mean myself, and I fear that for some
time past I have lived unawares in a disgraceful
condition.
soc. But you must take heart. For had you per-
ceived your plight at fifty, it would be hard for you to
take pains with yourself; whereas here you are at
the time of hfe when one ought to perceive it.
ALC. Then what should one do on perceiving it,
Socrates ?
soc. Answer the questions asked, Alcibiades :
only do that, and with Heaven's favour — if we are
to put any trust in my di\ination — you and I
shall both be in better case.
ALC. That shall be, so far as my answering can avail.
soc. Come then, what is " taking pains over
oneself " — for we may perchance be taking, un-
awares, no pains over oiu*selves, though we think we
are — and when does a man actually do it } Does he
take pains over himself at the same time as over his
own things ?
ALC. I at least believe so.
soc. Well now, when does a man take pains over
his feet ? Is it when he takes pains over what
belongs to his feet }
189
PLATO
AAK. Ov fiavOdvoj.
2n. KaAeis" Se ti x^ipog; olov haKrvXiov eanv
oTov av dXXov rd)v rod dvOpcovov (j)airjs •^ haKrvXov ;
AAK. Ov bijra.
2n. OvKovv /cat ttoBos vrrohrnxa tov avrov
rpoTTOV ;
AAK. Nat.
<2n. Kat Ifidria /cat crTpco/xara tov dWov acu/ia-
To? ofMOLOJs ;
B AAK. Nat.>^
2n. 'Ap' ovv orav VTTohrjfjbaTCjov eTrt/AcAco/xe^a,
Tore TToScov €7TLfj,€Xovp.e9a;
AAK. Ou Trav'i' p,av9dvoj, a) Sco/cpares'.
5n. Tt Se, cS ' AA/cij8ta87^ ; opdcos errt/xeAetcr^at
KoAets- Tt oTouow TT pay pharos ;
AAK. "Eycoye.
2fi. *Ap' ow orav nV Tt ^cXtlov iroifi, rore opOrjv
Aeyet? eTTt/AeAciav;
AAK. Nat.
2n. Tt's ow rexvT] virohripiara jSeATio) Trotet;
AAK. 2/Cl»Tt/C7^.
2n. Hkvtlkjj dpa v7ToSrjp.drcov eTri/xeAou/xe^a;
C AAK. Nat.
2n. *H /cat TToSos (TKvriKfj; ^ eKeivQ fj TroSaj
^eXriovs 7TOLOvp,€V ;
AAK. 'E/cetVry.
2n. BeATtous' 8e TroSa? oi);^ V'^'^P '^"•^ "^^ aAAo
CTCo/xa;
AAK. "EjLtotye So/cet.
2n. Avrr) 8' oi5 yu/xracrrt/o^;
AAK. MciAlCTTa.
1 Kal l/idria . . . vai Stobaeus : om. mss.
190
ALCIBIADES I
ALc. I do not understand.
see. Is there anything you can name as belonging
to the hand ? For instance, does a ring belong to
any other part of a man but the finger ?
ALC. No, indeed.
soc. And so the shoe also belongs to the foot, in
the same way .''
ALC, Yes.
soc. And like^^^se clothes and coverlets belong to
the whole body ?
ALC. Yes.
soc. Now when we take pains over our shoes, we
take pains over our feet ?
ALC. I do not quite understand, Socrates.
soc. Well, but, Alcibiades, you speak of taking
proper pains over this or that matter, do you not ?
ALC. I do.
soc. And do you call it proper pains when someone
makes a thing better ?
ALC. Yes.
soc. Then what art makes shoes better ?
ALC. Shoe-making.
soc. So by shoe-making we take pains over our
shoes ?
ALC. Yes.
soc. And over our foot too by shoe-making ? Or
by that art whereby we make feet better ?
ALC. *By that art.
soc. And is it not the same one for making our feet
as for making the whole body better ?
ALC. I think so.
soc. And is not that gymnastic .''
ALC. Certainly.
191
PLATO
2n. TvijbvaaTLKrj ^ikv apa ttoSo? intfieXovfieda,
aKVTiKfj 8e Tcov rov ttoSos";
AAK. Ildvv ye.
5n. Kat yvixvao-TiKfj jMev ')(eip(i>v, 8aKTvXioyXv(f)La
he Tcov TT^s" X^^P^^'
AAK. Nat.
2n. Kat yvjxvacrriKfj p,ev acoixaros, v<f>avTi,Kfj 8e
D /cat rat? aAAats tcov tou acofxaTos ;
AAK. riavraTTaCTt )Ltev ow.
2n. "AXXrj jLtev apa rexvrj avrov eKaarov ctti-
fieXovfieda, dXXrj Se rcbv avrov.
AAK. OatVerat.
Sn. Ouxr apa orav tcov aavrov eTTtfJieXfj, aavrov
eTTi/xeXfj.
AAK. Ov8afJ,d)9.
2n. Oj5 yap 77 auTi7 rexvf], to? eoiKev, fj ti? av
auTou T€ eTnp.eXolro /cat tcov auTou.
AAK. Oy <f>aiverai.
2n. Oepe §7^, TTOia ttot' av rjixcov avrcov ein-
fjieXrjOetrjfjiev ;
AAK. Oy/c e;(60 Aeyetv.
E 2n. 'AAAci. TocrovSe ye cop-oAoyi^Tat, oVt ou;!( ^
av TCOV rjnerepcov /cat OTtouv ^eXriov TTOLoXfiev , dAA
^ T^/^as auTou?;
AAK. ^AXiqdrj Xeyeis.
2fl. *H ovv eyvcop.ev av irore, tls Texyr] vfrohrjfjba
^eXriov TTOtet, /i.'i^ elSores VTTohrjpLa;
AAK. 'ASwaTOV.
2n. OySe ye Tt? rexvr] SaKrvXtovs ^eXriovs
TTOtet, dyvoowTes" Sa/CTuAtov.
AAK. 'AAt^^-^.
192
ALCIBIADES I
soc. So by gymnastic we take pains over our foot,
but by shoe-making over what belongs to our foot ?
ALC. Quite so.
soc. And by gymnastic over our hands, but by
ring-engraving over what belongs to the hand ?
ALC. Yes.
soc. And by gymnastic over the body, but by
weaving and the rest over what belongs to the
body ?
ALC Absolutely so.
soc. Then for taking pains over a thing itself and
over what belongs to it we use different arts.
ALC. Apparently.
soc. So when you take pains over your belongings
you are not taking pains over yourself.
ALC. Not at all.
soc. For the arts, it seems, that one used for
taking pains over oneself and over one's belongings
would not be the same.
AL<:. Apparently not.
soc. Come then, whatever kind of art can we use
for taking pains over ourselves .''
ALC. I cannot say.
soc. Well, so much at least has been admitted,
that it is not one which would help us to make a
single one of our possessions better, but one which
would help to make ourselves so ?
ALC. That is true.
soc. Now, should we ever have known what art
makes a shoe better, if we had not known a shoe ?
ALC. Impossible.
soc. Nor could we know what art makes rings
better, if we had no cognizance of a ring.
ALC. True.
VOL. viii o 1 93
PLATO
2n. Tt 8e; TiV rexvTj jSeArtco TTOtet avrov, ap'
av TTOTc yvolfiev dyvoovvres ri ttot' iafMev avroi;
129 AAK. 'ASwaror.
2fl. rioTepop ow St^ paStov rvy)(avei ro yvcovaL
eavTov, /cat tis" 171^ (f)avAog 6 rovro dvadelg ei? tov
ev Uvdol vecov, rj ^^aAcTrdv ri /cat ou;(t Travro?;
AAK. E/xot ju.eV, a> ^wKpares, 77oAAa/<ts' /Aei^
eSofe Train-OS' ett-ai, TroAAaKis' 8e 7ray;)(aAe7rov .
2n. AAA', a> 'AAki^iciStj, etVe pqhiov eire p.rj
eariv, oficos ye rfpuv c58' e'x^''' yvovTes ju-ev aiVo
ra;^ av yvoirjfiev ttjv eTTifxeXeiav r]p,a)v avroJv,
ayvoovvTcg Be ovk dv ttotc.
AAK. "EoTi raura.
B 2n. ^€p€ 817, TtV av rpoTTov evpeOeit] avro
ravTo; ovtco fxkv yap dv rd^ €vpoi,p,€v ri ttot'
eapbev avroi, rovrov he en ovres ev dyvoia dSvvaroi
TTOV.
AAK. ^OpddJs Xeyeis-
2n. 'E;(e ovv irpos Atos". tw SiaAeyei av vvv ;
dXXo TL T] ifioC;
AAK. Nat.
2n. OvKovv /cat eycL) CTot;
AAK. Nat.
2n. ^ojKpdTTjs dpa iarlv 6 StaAeyd/xevo?;
AAK. riavu ye.
2fl. 'AA/ct^taSi^s" 8e d a/coucuv;
AAK. Nat.
2n. Oy/cow Adyo) StaAe'yerat d SoJ/cparT^S";
C AAK. Tt /AT^v;
^ This seems to be a sudden adumbration of the Platonic
"idea" or form which remains constant, and so "the same,"
ALCIBIADES I
soc. Well then, could we ever know what art
makes the man himself better, if we were ignorant
of what we are ourselves ?
.\LC, Impossible.
soc. Well, and is it an easy thing to know oneself,
and was it a mere scamp who inscribed these words
on the temple at Delphi ; or is it a hard thing, and
not a task for anybody ?
ALc. I have often thought, Socrates, that it was
for anybody ; but often, too, that it was very hard.
soc. But, Alcibiades, whether it is easy or not,
here is the fact for us all the same : if we have that
knowledge, we are like to know what pains to take
over ourselves ; but if we have it not, we never
can.
ALC. That is so.
soc. Come then, in what way can the same-in-
itself ^ be discovered ? For thus we may discover
what Ave are ourselves ; whereas if we remain in
ignorance of it we must surely fail.
ALC. Rightly spoken.
soc. Steady, then, in Heaven's name ! To whom
are you talking now ? To me, are you not .''
ALC. Yes.
soc. And I in turn to you ?
ALC. Yes.
soc. Then the talker is Socrates }
ALC. To be sure.
soc. And the hearer, Alcibiades .^
ALC. Yes.
soc. And Socrates uses speech in talking .''
ALC. Of course.
behind the shifting objects of sense related to it through its
influence or impress. Cf. below, 130 d.
PLATO
2n. To 8e SiaXeyeadai /cat ro Xoyw ;(pryo-^ai
ravrov ttov /caAets"-
AAK. Yldvv ye.
2n. '0 8e xpojixeuos Kal a> )(prJTai ovk aAAo;
AAK. Ilios Xdyeis;
2n. "Q.aTT€p aKVTOTOfios refjuvei ttov ro/xet /<rat
ajJiiXrj Kal aXXots opyavois.
AAK. Nai.
2fl. OuKTow aAAo /iei^ o Tep^vatv /cat )(pa)p,€uos ,
dXXo 8e ot? riixvoyv )(prJTaL;
AAK. rio)? yap oi»';
2fl. *A/)' ow ovTios /cat ot? o Kidaptcrnqs
Kidapil,€i Koi avros 6 KidapiaTrjg aAAo av etr} ;
AAK. Nat.
2n. ToOro roivvv aprLwg -qpwrcov, el 6 xP^P'^vos
D /cat (L ;^jO'^Tat det So/cet ercpov elvai.
AAK. Ao/cet.
2X1. Tt OVV (j>tx)p,€V TOV aKVTOTOpbOV ; Tep,V€lV
opydvoLS fjiovov rj /cat ;\;epcrtV;
AAK. Kat ;^epo-tV.
2n. ^prjraL dpa /cat ravrais ;
AAK. Nat.
2n. *H Kat rot? 6(f)daXp,olg ;^/Dco/xevos' okvto-
rop,€l;
AAK. Nat.
2n. Toj^ 8e ;^pa)/>tevoj' /cat oi? ;\;/)^Tat erepa o/ao-
Aoyou/xev;
AAK. Nat.
2fl. "Ere/joi/ apa aKuroT6p,os /cat KLdapLarrjs
E X^^P^^ '^^^ 6(f)6aXp,cbv ots" ipydt^ovrai ;
\9Q
ALGIBIADES I
soc. And you call talking and using speech the
same thing, I suppose.
ALC. To be sure.
soc. But the user and the thing he uses are
chfferent, are they not ?
ALC. How do you mean ?
soc. For instance, I suppose a shoemaker uses a
round tool, and a square one, and others, when he
cuts.
ALC. Yes.
soc. And the cutter and user is quite diflPerent
from what he uses in cutting .''
ALC. Of course.
soc. And in the same way what the harper uses
in harping will be different from the harper himself ?
ALC. Yes.
soc. Well then, that is what I was asking just
now — whether the user and what he uses are
always, in your opinion, two different things.
ALC. They are.
soc. Then what are we to say of the shoemaker ?
Does he cut with his tools only, or with his hands
as well .''
ALC. With his hands as well.
soc. So he uses these also ?
ALC. Yes.
soc. Does he use his eyes, too, in his shoe-making ?
ALC. Yes.
soc. And we admit that the user and what he
uses are different things ?
ALC. Yes,
soc. Then the shoemaker and the harper are
different from the hands and eyes that they use for
their work ?
197
PLATO
AAK. OatVerai.
2n. OvKovv Kal navrl ra> CTco/xart -^prjraL
dvdpojTTOs ;
AAK. Yidvv ye.
2n. "Ere/aov 8' t^p' to re xP^^H'^^o^ k^^I' 4> XRW^'-'
AAK. Nat.
2n. "Erepot' apa dvdpcoTTos eart rod aiajj-aros
rov eavrov;
AAK. "Eoi/cev'.
2n. Ti ttot' ow o dvdpcoTTos ;
AAK. OuK e;!^aj Aeyetv.
2n. "Ep^ets' P'ev ovv, on ye ro tco acojJiaTL XP^'
[xevov.
AAK. Nat.
130 2n. '^H ovv aAAo n ;^p7)Tat ayroi ^ i^^XV >
AAK. Ou/c aAAo.
sn. OvKovv dpxovaa;
AAK. Nat.
2n. Kai /X'i7v rdSe ye oi/nat ovheva dv aAAcL)? otTj-
OrjvaL.
AAK. To TToZov ;
2n. Mt] oj) rpiojv ev ye n elvai rov dvOpcorrov.
AAK. TtVcor;
2n. ^y^''?'^ "^ acofia r} avvafji(f)6r€pov, ro oXov
Tovro .
AAK. Tt /XTyp';
2fl. 'AAAo, fj.r]v avro ye ro rov acxjjxaros dp^ov
(LfMoXoy^aa/xev dvOpojirov elvai;
B AAK. 'Q/xoAoyTjo-a/xev.
2fi. *Ap' ovv CTcu/xa avro avrov dpx^i;
AAK. OvSa/Liaj?.
2n. "Apxeadat yap avro el-nop.ev.
198
ALCIBIADES I
ALC. Apparently.
soc. And man uses his whole body too ?
ALC. To be sure.
soc. And we said that the user and what he uses
are different ?
ALC. Yes.
soc. So man is different from his own body ?
ALC. It seems so.
soc. Then whatever is man ?
ALC. I cannot say.
soc. Oh, but you can^that he is the user of the
body.
ALC. Yes.
soc. And the user of it must be the soul ?
ALC. It must,
soc. And ruler ?
ALC. Yes.
soc. Now, here is a remark from which no one, I
think, can dissent.
ALC. What is it ?
soc. That man must be one of three things.
ALC. What things ?
soc. Soul, body, or both together as one whole.
ALC. Very well.
soc. But yet we have admitted that what actually
rules the body is man ?
ALC. We have.
soc. And does the body rule itself ?
ALC. By no means.
soc. Because we have said that it is ruled.
199
PLATO
AAK. Nat.
2n. OvK av 817 rovTO ye etTj o ^i^Toy/xet'.
AAK. Ov/c eoLKev.
2n. 'AAA' apa TO crvvaiJi<f>6r€pov rov awjJiaTOS
dpx^i', xal ecTTt Srj tovto dvdpoiTTos ;
AAK. "Ictcds' hi]ra.
2n. riavTCDv ye rjKiara' {jltj yap avvap)(ovTOS rov
erepov ouSe/xta ttov fir]')(avr] to avvap.(f)6T€pov ap)(€LU.
AAK. ^Opdcos.
C 2n. 'ETreiSii] 8e oyVe craj/xa oyVe to avvafM(f)6-
repov iartv dvdpcoTros, AetTreTai, olp,aL, ^ /nTjSei/
auTO eivat, ■^ et77ep Tt eo-Ti, /XTjSev aAAo toj^ dvdpo>-
TTOv avp-^aiveiv 7) ilfV)(r}v.
AAK. Ko/ii87y yLtei/ ow.
2n. "Eti ow Tt aa^iarepov Set a.TToSeixdrjvo.i
aoL, on rj ^vx^] ^arw dvdpcoTTOs;
AAK. Ma At", aAAd LKavojs p.01 So/cet ep^et^.
2n. Et 8e ye /xi7 aKpi^ws aAAo, /cat fxerpLOig,
€^apK€L rjfjiiv' aKpL^cog p.€v yap t6t€ elao/jLcda ,
D oVav evpcDjxev o vvv Srj TTap'qXdofiev 8ta to ttoXXtjs
elvai crKeifjecos-
AAK. Tt tovto;
2fi. *0 a/yrt ovtoj ttcos ipprjOrj, otl TrpciJTOV ff/ce-
7TT€ov €irj avTO TO avTO- vvv Se dvTi tou avTov avTO
eKaoTov €aK€p,p.eda 6 Tt ecTt. /cat icto)? e^ap/ce'aet-
ou ya/3 TToy KvpicoTepov ye ouSet' ap' rip,a)v avTcov
(f>'qaaLiJ,ev rj Tr]v ipvx'QV.
AAK. Oy 8^Ta.
2fl. Ou/cow /caAct)? ex^'' o^''"^ vo//.t^etv, e/ze /cat
1 C/. 129 B.
200
ALCIBIADES I
ALc. Yes.
soc. Then that cannot be what we are seeking.
ALC. It seems not.
soc. Well then, does the combination of the two
rule the body, so that we are to regard this as man ?
ALC. Perhaps it is.
soc. The unhkehest thing in the world : for if one
of the two does not share in the rule, it is quite
inconceivable that the combination of the two can
be ruling.
ALC. You are right.
soc. But since neither the body nor the combina-
tion of the two is man, we are reduced, I suppose, to
this : either man is nothing at all, or if something,
he turns out to be nothing else than soul.
ALC. Precisely so.
soc. Well, do you require some yet clearer proof
that the soul is man .''
ALC. No, I assure you : I tliink it is amply proved.
soc. And if it is tolerably, though not exactly,
we are content ; exact knowledge will be ours later,
when we have discovered the thing that we passed
over just now because it would involve much
consideration.
ALC. What is that ?
soc. The point suggested in that remark a moment
ago,^ that we should first consider the same-in-
itself ; but so far, instead of the same, we have been
considering what each single thing is in itself. And
perhaps we shall be satisfied with that : for surely
we cannot say that anything has more absolute
possession of ourselves than the soul.
ALC. No, indeed.
soc. And it is proper to take the view that you
201
PLATO
ffe TTpoao^iiXeiv aAArjAots' rot? Xoyois ;^p6u/x€V0U?
rr] ifivxfj TTpos r-i]v ifjvxy]v;
AAK. Jlavu fjiev ovv.
E 2n. Tour dpa 'qv o kol oXiycp efMTrpoadev e'LTTOfxev,
on HcoKparrjg 'AA/ct^taSTj StaAeyerat Aoyoj XP^I^^'
VOS, OV TTpos TO GOV TTpoaWTTOV , d)S koiK€V , aAAa TTpos
rov AXKL^LaSrjV TTOLOvfjievos rovs Xoyovs' rovro 8'
iarlv -q tpv^T]-
AAK. "E/xotye 8oK€t.
5n. ^u;^!^!^ dpa rjfjids KeXevet yvcopiaai, 6 Ittl-
rdrroiv yvcovai eavrov.
131 AAK. "EoLK€V.
2n. "Oar IS dpa rd>v rov acofiaros n yLyvojoKei,
ra avrov aXX' ov^ avrov eyvojicev.
AAK. Ovrcos.
2n. OySets" dpa roJv larpdJv iavrov yiyvcoaKet,,
Kad^ oaov larpos, ouSe rdjv TraiBorpL^cov, Kad*
oaov TTaihorpl^-qs.
AAK. OvK eoiKev.
2fl. IIoAAoiJ dpa Seovatv ol yecopyol Kal ol dXXoi
hrjpnovpyol yiyvdyaKeiv iavrovs. ovhk yap ra eav-
ru)V ovroL ye, to? eoiKev, dAA' en TToppctrrepo) rcbv
eavrdJv Kara ye rds re^yas a? exovat,' ra yap rov
B awfjuaros yiyvcoaKovaiv , ols rovro depaTreverai.
AAK. ^AXrjdrj XeyeLS-
2n. Et dpa au)(f)pocrvvr] earl ro iavrov yiyva>-
aK€iv, ovSels rovrcov adi<f>paiv Kara rrjv rexyrjv.
AAK. Ov p.oL hoKeZ.
2n. Ata ravra hrj Kal ^dvavaoi avrat at rexyai
boKovaiv elvai Kal ovk dvSpos dyadov puid'qp.ara.
AAK. rTai^y [xev ovv.
202
ALCIBIADES I
and I are conversing with each other, while we make
use of words, by intercourse of soul with soul ?
ALc. Quite so.
soc. Well, that is just what we suggested a little
while ago — that Socrates, in using words to talk with
Alcibiades, is holding speech, not with yoiu- face, it
would seem, but %nth Alcibiades — that is, with liis
soul.
ALC. I beheve so.
soc. Then he who enjoins a knowledge of oneself
bids us become acquainted ^\ith the soul.
ALC. So it seems.
soc. And anyone who gets to know something
belonging to the body knows the things that are his,
but not himself.
ALC. That is so.
soc. Then no physician, in so far as he is a physician,
knows himself, nor does any trainer, in so far as he is
a trainer,
ALC. It seems not.
soc. And farmers, and craftsmen generally, are
far from knowing themselves. For these people, it
would seem, do not even know their ovm things, but
only things still niore remote than their own things,
in respect of the arts which they follow ; since they
know but the things of the body, with which it is
tended.
ALC. That is true.
soc. So if knowing oneself is temperance, none of
these people is temperate in respect of his art.
ALC. None, I agree.
soc. And that is why these arts are held to be
sordid, and no acquirements for a good man.
ALC. Quite so.
203
PLATO
2n. OvKovv ttolXlv ogtls av acofia depavevei, ra
iavrov oAA' ovx avrov OepaTrevet;
AAK. KtvSyveyet.
2n. "Oaris 8e ye to. ■)(^p-qpLaTa, ovd* iavrov ovre
C TO. iavrov, aAA' ert TToppcorepco rwv iavrov;
AAK. "E/Ltotye So/cet.
2n. Oi) TO, avrov dpa en rrparrei 6 ■)(prjp,ariarr]s •
AAK. ^OpB(x)S.
2n. El apa ris yeyovev ipaarrjs rod 'AXkl-
jStaSou aiojjiaros, ovk 'AA/ci^taSou rjpdadrj, dAAa
TtP'o? Toii' ^AXkl^lolSov.
AAK. ^AXrjOrj Aeyei?.
2n. "Oo-Ti? 8e crou t^s" ^^XV^ ^P9->
AAK. ^AvdyKrj <f)aiv€raL ck rov Xoyov.
2n. Ou/cow o /Ltev Tou acofxarog aov epcov,
eTTei^T] Aiyyei dvOovv, dTnchv oix^rai,;
AAK. OatVerai.
D 2n. *0 8e ye tt^? 4'^X^^ ipcbv ovk drreiGiv, eoj?
av €771 TO peAriov try;
AAK. EiKO? ye.
2n. Oy/cow eyct> et/ii o ou/c aTrtcov dAAa irapa-
p.ivo}v Xriyovros rov acofiaros, rdjv aAAcov a7T-
eXrjXvdoroJV.
AAK. EJ5 ye TTOioiv, tS Sco/c/aare?* /cai /iT7 (xtt-
eA^oi?.
2n. UpoOvfxov roivvv on KdXXiaros etvat.
AAK. 'AAAd TrpodvfxnjaofxaL.
2n. *n? OUTO) ye aoi ix^f ovr^ iyived' , c5?
E eoLKev, ^ AXKt^idhr] rih KAeiviou ipaarrjg ovr^ eariv
204
ALCIBIADES I
soc. Then once again, whoever tends his body
tends his own things, but not himself ?
ALC. It looks rather like it.
soc. But whoever tends his money tends neither
himself nor his own things, but only things yet more
remote than his own things ?
ALC. I agree.
soc. So that the money-maker has ceased to do
his own business.
ALC. Correct.
soc. And if anyone is found to be a lover of
Alcibiades' body, he has fallen in love, not with
Alcibiades, but -tWth something belonging to
Alcibiades ?
ALC. That is true.
soc. Your lover is rather he who loves your
soul ?
ALC. He must be, apparently, by our argument.
soc. And he Mho loves your body quits you, and
is gone, as soon as its bloom is over .''
ALC. Apparently.
soc. Whereas he who loves your soul \\i\\ not quit
you so long as it makes for what is better }
ALC. So it seems.
soc. And I am he who does not quit you, but
remains with you when your body's prime is over,
and the rest have departed.
ALC. Yes, and I am glad of it, Socrates, and hope
you Mill not go.
soc. Then you must endeavour to be as handsome
as you can.
ALC. Well, I shall endeavour.
soc. You see how you stand : Alcibiades, the son
of Cleinias, it seems, neither had nor has any lover
205
PLATO
dAA' rj €is fiovog, /cat ovrog ayaTTTjTos', TiajKpdrrjs 6
Hoi(j)poviaKov Kol ^aLvaperrjg.
AAK. 'AXrjdrj.
2n. OvKovv €(f>7]a6a aynKpov <j)6i]vai /xe npoaeX-
Oovra aoL, iirel Trporepos civ fioi TrpoaeXdelv, ^ov-
Xojxevos TTvdiadai, hi 6 ri fiovos ovk dTrepxofiai;
AAK. ^Hi' yap ovTcos-
2X1. TovTO rolvvv a'inov, on fxovos epaarrjs rjv
GO'S, ol S a'AAot rix)v aojv rd Se ad Ar^yei ojpas,
132 av 8' apx?? dvdelv. kol vvv ye dv fir) Sia(f)dapfjs
VTTO Tov 'AOrjvalojv S'^fxov koI ala)(l,u)V y^vrj, ov
fir) CT6 aTToXiTTOj. TOVTO ydp Srj fidXiara iyw <f)o-
^ovfiai, fir) SrjfiepaaTrjs rjfilv yevofievos Sia(f)dapfjs'
TToXXol ydp rjSr) /cat dya^ot avTO TreTTovdaaiv 'A^tj-
vaiuiv. evvpoacoTTos ydp 6 tov fxeyaX-qTopos Si)fiog
Epe;^^ecL»s" ■ dAA arrobvPTa )(prj avTOV dedaaadaL'
evXa^ov o6v ttjv evXd^eiav r)v iycb Xeyoj.
AAK. TtVa;
B 2n. Tvfivaaai TrpwTov, tS /xa/cdpte, Kat jttd^e d
Set fiadovTa tevat eTrt Td Trjs TroAeo)?, rrpoTepov Se
fir), tj/' dXe^L^dpfiaKa e^cov 'irf's /cat firfSev rrddr)?
Seivov.
AAK. Eu fioi So/cet? Ae'yeti', cb Sca/cpares" dAAd
TTCipco i^rfyelaOai, ovtlv^ dv^ Tpoirov emfieXrfdeZfiev
r)ficbv avTcov.
2n. OvKovv ToaovTov fiev r)fuv et? to rrpoadev
ireTTepavTaL' o ydp iafiev, errLeiKcos (hfioXoyrjTai'
€(f)o^ovfi€6a Se fir) tovtov a(^aXivT€S Xddwfiev
cTepov TLVOS eTTLfieXofievoi, dAA' ov)( "qficov.
AAK. "Eart raura.
^ 8vTiv' &.V Bekker: bvnva mss.
^ Quoted from Homer, 11. ii. 547.
206
ALCIBIADES I
except one only, and that a cherished one, Socrates,
the son of Sophroniscus and Phaenarete.
ALc. True.
soc. And you said that I only just anticipated you
in coming to you, for otherwise you would have come
to me first for the purpose of inquiring why I am the
only one who does not leave you ?
ALC. Yes, that was so.
soc. Then the reason was that I was the only lover
oi you, whereas the rest were lovers of what is yours ;
and that is losing its charm, while you are beginning
to bloom. So now, if you are not blighted and
deformed by the Athenian people, I shall never
forsake you. For my chiefest fear is of your being
blighted by becoming a lover of the people, since
many a good Athenian has come to that ere now.
For fair of face is '• the people of great-hearted
Erechtheus " ^ ; but you should get a view of it
stripped : so take the precaution that I recommend.
ALC. What is it }
soc. Exercise yourself first, my wonderful friend,
in learning what you ought to know before entering
on politics ; you must wait till you have learnt, in
order that you may be armed with an antidote and
so come to no harm.
ALC. Your advice seems to me good, Socrates ; but
try to explain in what way we can take pains over
ourselves.
soc. Well, we have made one step in advance ;
for there is a pretty fair agreement now as to what
we are, whereas we were afraid we might fail of this
and take pains, without knowing it, over something
other than ourselves.
ALC. That is so,
207
PLATO
C 2n. Kat /xeTO. tovto Stj on Trjs *pvx^^ eTnfxeXrj-
reov Kal els tovto fiXeiTTeov.
AAK. AryAov.
2n. TiCo/JLOLTCov 8e Kal ■)(pT]yi.a.T(tiV Trjv emyiiXeiav
CTepois TTapaSoTeov.
AAK. Tt fxrjv;
2n. Ttv ovv av TpoTTOv yvolrjfMCi' avTO^ ivap-
yeffrara; CTretS?} tovto yvovTes, <Ls eoLKev, Kal
Tjfids avTovs yvoiooixeda. dpa npos Oc'jov ev
XeyovTos ov vvv hrj €p,vi]adr]p.€V tov AeA^iKoi;
ypd/JifiaTos ov crvvLe/Jiev;
AAK. To TTOLOV Tt Siavoovjxevo? Ae'yeis", co Scti-
KpaT€s;
D 2n. 'Eyoj aoL ^pdaio, 6 ye VTTOTrrevoj Xeyeiv Kal
(Tvp.^ovXeveLV rjixlv tovto to ypafifia. KLvBvvevet
yap ovSe TToXXaxov eii'at TTapdhetyp,a avTov, oAAa
Kara ttjv oj/tiv p,6vov.
AAK. no)? TOVTO Xeyeis;
2n. S/coTTei /cat av. el tj/jlcov tco o/x/xari axrirep
avdpojTTW avfx^ovXevov etrrev Ihe aavTov, ttcDs av
V7TeXa^op.ev tl Trapaivelv ; dpa ov-)(l et? tovto
^XeTTetv, els o ^XeTTCDV 6 6(f>6aX[M6s ejxeXXev avTov
ISelv;
AAK. At^Aoi^.
2n. ^vvoajfiev 8t], eis tl ^XeTTOVTes twv ovtcjov
E €K€Lv6 Te opcvfMev dfia av Kal 'qp.ds avTovs ;
AAK. ArjXov §7^, d> YiWKpares, otl els KaTonTpd
T€ Kal ra ToiavTa.
2n. ^Opd(x)S Xeyeis. ovkovv Kal toj 6(f>0aXpLO)
(h opcofxev eveoTL <tl>^ tcov toiovtcov;
AAK. Udvv ye.
^ ai}r6 SchleJermacher : aird mss.
208
ALCIBIADES I
soc. And the next step, we see, is to take care of
the soul, and look to that.
ALC. Clearly.
soc. While handing over to others the care of our
bodies and our coffers.
ALC. Quite so.
soc. Then how shall we obtain the most certain
knowledge of it ? For if we know that, it seems we
shall know ourselves also. In Heaven's name, do we
fail to comprehend the wise words of the Delphic
inscription, which we mentioned just now .'*
ALC. With what intent do you say that, Socrates .''
soc. I will tell you what I suspect to be the real
ad\ice which the inscription gives us. I rather think
there are not many illustrations of it to be found, but
only in the case of sight.
ALC. What do you mean by that ?
soc. Consider in your turn : suppose that, instead
of speaking to a man, it said to the eye of one of us,
as a piece of advice — " See thyself," — hmv should
we apprehend the meaning of the admonition ?
Would it not be, that the eye should look at that by
looking at which it would see itself ?
ALC. Clearly.
soc. Then let us think what object there is any-
where, by looking at which we can see both it and
ourselves.
ALC. Why, clearly, Socrates, mirrors and things of
that sort.
soc. Quite right. And there is also something
of that sort in the eye that we see with .''
ALC. To be siu-e.
2 T. add. F. \. Wolf.
VOL. VIll P 209
PLATO
2n. ^KvvevorjKas ovv on rod e/x^SAeVovros' et?
rov 6(f)6aXiji6v TO TrpoacoTTOv c/x^atverai iv rfj rod
133 KaravTiKpv oifjei wanep iv KaroTTTpw, o Srj /cat
Koprjv KaXovfjiev, ethcoXov 6v n rov ip-^XerrovTos ;
AAK. 'AXrjdrj XeycLs.
2n. ^0(f>6aXp.6s oipa o(f)daX[ji,6v de(x)p.€vos, koI
ip.pXe7Ta)v els rovro OTrep ^eXnarov avrov /cat (S
opa, ovrcos aiv avrov tSot.
AAK. ^DatVerat.
2n. Et 8e ye els aXXo rojv rov avOpcvTTOV ^XerroL
7] rt, rcov ovroiv, TrXrjv els cKelvo cb rovro rvy)(aveL
op,oLov, ovK oifjeraL eavrov.
B AAK. *AXr]6rj Xeyeis.
2n. '0(f>daXp,6s apa el /xe'AAet ISelv eavrov, els
6<f>daXp,6v avro) ^Xeirreov, /cat rov 6p,p.aros els
eKelvov rov rorrov, iv <5 rvyxdvet rj 6<f)daXp,ov
aperrj iyyiyvofMevrj' eari he rovro rrov oiJjls ;
AAK. Ovrois.
2fl. *A/>* o^, u) <^iXe 'AXKL^LaSrj, /cat iffvx'q el
/JieXXet, yvcoaeadai avrrjv, els iffvxrjv avrfj ^Xerrreov,
/cat ixdXiar^ els rovrov avrrjs rov roirov, iv w iy-
yiyverai rj ilivx^is dperrj, ao<j)ia, Kal els dXXo J)
rovro rvyxd-veu 6p.oiov 6v ;
AAK. "E/xoiye So/cei, cS TitoKpares.
C 2Q. "EiXOfiev ovv eltrelv, 6 ri iarl rijs 4*^X1^
Oeiorepov rj rovro, rrepi o ro elBevai re /cat <f)povelv
iariv ;
AAK. OvK €XOp.€V.
2n. Tw deo) dpa rovr eoiKev avrrjs, Kai ris eis"
* The Greek Kdpi] and the Latin pupilla both meant " little
210
ALCIBIADES I
soc. And have you observed that the face of the
person who looks into another's eye is shown in the
optic confronting him, as in a mirror, and we call this
the pupilji for in a sort it is an image of the person
looking ?
ALc. That is true.
soc. Tlien an eye viewing another eye, and looking
at the most perfect part of it, the thing wherewith
it sees, will thus see itself.
ALC. Apparently.
soc. But if it looks at any other thing in man or
at anything in nature but what resembles this,^ it
will not see itself.
ALc. That is true.
soc. Then if an eye is to see itself, it must look at
an eye, and at that region of the eye in which the
virtue of an eye is found to occur ; and this, I
presume, is sight.
ALC. That is so.
soc. And if the soul too, my dear Alcibiades, is to
know herself, she must surely look at a soul, and
especially at that region of it in which occurs the
virtue of a soul — wisdom, and at any other part of
a soul which resembles this .''
ALC. I agree, Socrates.
soc. And can we find any part of the soul that we
can call more divine than this, which is the seat of
knowledge and thought ?
ALC. We cannot.
soc. Then this part of her resembles God, and
girl" or "doll," and were used to indicate the dark centre of
the eye in wliich a tiny image can be seen reflected.
* i.e. it must look at the pupil of a man's eve, or at what
is comparable to that " perfect part " in other things,
211
PLATO
rovTO pXeTTCov /cat ttoLv to deiov yuovs, [deov re Kal
(f)p6vrjaiv] ,^ ovTOj /cat iavrov av yvoL-q jLtaAtara.
AAK. OatVerat.
2n. To Se yiyvtoaKciv avrov chiioXoyovixev aco-
(fypoavvrjv etrai;
AAK. Ilav'i' ye.
2n. *Ap' ow {jbTj yiyvuxjKovres rjfJids avTOVS
fji-qhe acj^poves ovres SwaL/jueO^ dv etSeVat ra
r)iJ,€T€pa avraJv /ca/ca re /cat dyadd;
AAK. Kat Tra)? av to£;to yevotro, o) TiiOKpares ;
D Sfl. 'ASwaroi/ yap taco? aot ^aiverai p.r] yiyviL-
OKOvra AA/ctjStaSr^v ra 'AA/ctjSta8oy ytyvcua/ceiv ort
AA/cijStaSoy eariv.
AAK. 'ASwarov fjievTOL vrj Ata.
2n. Oi)S' a/3a to. rjfjberepa ort rjiMerepa, el /atjS'
T^/xa? ayrou?;
AAK. ncD? ydp;
2n. Et 8' apa fJbrjSe^ rd rjnerepa, ovSe rd rcbv
Tjfjierepayv ;
AAK. Ov (j)aiverai.
2n. OvK dpa TTOUV tl opdms (hp,oXoyovp,ev ofXoXo-
yovvreg dpri elvai nvag, ot eavrovs fiev ou yiy-
vutaKovai, rd Se eaurcov, dXXovs 8e rd rcov eavriov.
eoiKe ydp vdvra ravra elvai /cartSetr evos re /cat
E jLtta? re)(vr]s, avrov, ra avrov, ra ra>v eavrov.
AAK. K.tvSvveveL.
2n. "Ocrris 8e rd avrov dyvoel, /cat rd rcov dXXcov
TTOv dv dyvool Kard ravrd.
AAK. Tt fi'qv;
^ 0e6p re Kal (ppdvrjffiv ova. Olympiodorus.
2 fiTjS^ Stobaeus : om. mss.
1 Above, 131 B.
212
ALCIBIADES I
whoever looks at this, and comes to know all that is
di\ine, will gain thereby the best knowledge of
himself.
ALC. Apparently.
soc. And self-knowledge we admitted to be
temperance.^
ALC. To be sure.
soc. So if we have no knowledge of ourselves and
no temperance, shall we be able to know our own
belongings, good or e\il ?
ALC. How can that be, Socrates .''
soc. For I expect it seems imj)ossible to you that
without kno^ving Alcibiades you should know that
the belongings of Alcibiades are in fact his.
ALC. Impossible indeed, upon my word.
soc. Nor could we know that our belongings are
ours if we did not even know ourselves ?
ALC. How could we ?
soc. And so, if we did not so much as know our
belongings, we could not know the belongings of
our belongings either ?
ALC. Apparently not.
soc. Then we were not quite correct in admitting
just now that there are people who, without knowing
themselves, know their belongings, wliile others
know their belongings' belongings. For it seems to
be the function of one man and one art to discern all
three — himself, his belongings, and the belongings of
his belongings.
ALC. It looks like it.
soc. And anyone who is ignorant of his belongings
will be similarly ignorant, I suppose, of the belong-
ings of others.
ALC. Quite so.
213
PLATO
2n. OvKovv el ra tcov dXXcov, /cat rd rcov TToXecov
ayvorjaei.
AAK. ^AvdyKYj.
2n. OvK dp' dv yevoLTo 6 tolovtos dvrjp ttoXl-
Tl/COS".
AAK. Ou Srjra.
2n. Ov firjv ou8' OLKovofMiKos ye.
134 AAK. Ov Srjra.
2n. OuSe eiorerat o ri Trpdrrei..
AAK. Ou ydp ow.
2n. *0 Se /LiT^ €i8ct>s" ovx dpLaprrjaeTaL ;
AAK. ndyy ye.
5n. 'E^a/Aa/aTavcDV 8e oi) KaKcos irpd^ei iSt'a re
/cai hrjixocria;
AAK. ricu? 8' ou;
2fl. Ka/coJS" 8e TTparrwv ovk ddXios;
AAK. ll(f)6hpa ye.
2n. Tt 8' ots" OTTOS' TT/adrret;
AAK. Kat OUTOt.
2n. Ou/c dpa olov re, idv p.ri ti? aoj(f)poiv /cat
dya^o? 27> evSatjjiova eivat.
AAK. Oj);^ ofdv re.
B 2n. Oc dpa /ca/cot tcDv dvdpcjTTCov dOXioi.
AAK. ll(f>6hpa ye.
2n. Ou/c dpa oj3S' o TrAouTT^CTas' d^AtoTTyTOS'
dTTaAAdTTerai, dAA' d aco^povqaas .
AAK. CJatVerat.
2n. Ou/c dpa Tet;)(d)v ou86 rpi'qpoiv ovhe veojpicov
Seovrai at TrdAets", tS 'AA/ct^tdSry, et p,eXXovaLv
evSaifMoviqaeLV, ovBe TrXiqdovs ov^e jxeyedovs dvev
dperrjs.
AAK. Oi) jJievroL.
214
ALCIBIADES I
soc. And if ignorant of others' affairs, he will be
ignorant also of the affairs of states.
KLC. He must be.
soc. Then such a man can never be a statesman.
ALC. No, indeed.
soc. No, nor an economist either.
ALC. No, indeed.
soc. Nor will he know what he is doing.
ALC. No, I agree.
soc. And will not he who does not know make
mistakes .''
axjc. To be sure.
soc. And when he makes mistakes, will he not do
ill both in private and in pubhc .''
ALC. Of course.
soc. And doing iU he will be wretched ?
ALC. Yes, very.
soc. And what of those for whom he is doing so ?
ALC. They will be wretched also.
soc. Then it is impossible to be happy if one is not
temperate and good.
ALC. Impossible.
soc. So it is the bad men who are wretched.
ALC. Yes, very.
soc. And hence it is not he who has made himself
rich that is relieved of \vretchedness, but he who
has made himself temperate.
ALC. Apparently.
soc. So it is not walls or warships or arsenals that
cities need, Alcibiades, if they are to be happy, nor
numbers, nor size, without virtue.
ALC. No, indeed.
215
PLATO
2n. Et 8r) [xeXXeis ra rrjs noXeois TTpd^etv opdcos
Kal KaXojs, dperrjs crot fieraSoreov rots TroAtrat?.
AAK. IloJs yap ov ;
C 2n. AwatTo 8' dv tls /zeraStSdvat o ^-i^ ^X*'*'
AAK. Kat TTcDs";
2n. Avro) apa aol irpcorov KTTjTeov dperi^v, Kal
aAAo) og fxeXXei p,rj ISia [xovov avrov re /cat ru>v
avTov dp^eiv Kal eTTLfieX-qcreaOaL, dXXd TToXeoJS Kal
ruiv rrjs TToXeojs.
AAK. AXrjdij Xeyeis.
5n. OvK dpa i^ovmav aoi oi)S' dp)(r]v rrapa-
GKevaareov aavro) Troieiv 6 tl dv ^ovXtj, ovbe rfj
TToAei, aAAd SiKaioavvTjv kol aco(j>poavvriv .
AAK. Waiver at.
D 2n. AtKaloJS fM€v yap Trpdrrovres Kal aco(f)p6va)S
av re Kal -q ttoXcs d€0(f>i,XdJs TTpd^ere.
AAK. Ei/cds" ye.
Sn. Kat OTT€p ye ev rols Trpocrdev iXeyofxev, els ro
delov Kat XafMnpov opdjvres irpd^ere.
AAK. OatVerat.
2n. AAAo. p^rjv evravdd ye ^Xenovres vp,ds re
avrovs Kal rd vfierepa dyadd Karoipecrde Kal
yvcoaeade .
AAK. Nat.
2fl. OvKovv opddJs re Kal ev npd^ere ;
AAK. Nat.
E 2n. AAAd jJLTjv ovr oj ye npdrrovras Vfids edeXco
eyyvijaaadai iq p,r]V evSaiixovqaetv .
AAK. Aa^aXrjS yap el eyyvrjr'qs.
sn. ASlkojs 8e Trpdrrovres, els ro ddeov Kal ro
(TKoreivov ^XeTTOvres , cos rd elKora, 6p.oLa rovrois
TTpd^ere dyvoovvres vfids avrovs.
216
ALCIBIADES I
80C. And if you are to manage the city's affairs
properly and honourably, you must impart virtue to
the citizens.
ALc. Of course.
soc. But could one possibly impart a thing that
one had not ?
ALC. How, indeed ?
soc. Then you or anyone else who is to be governor
and curator, not merely of himself and his belongings
in private, but of the state and its affairs, must first
acquire virtue himself.
ALC. That is true.
soc. Hence it is not licence or authority for doing
what one pleases that you have to secure to yourself
or the state, but justice and temperance.
ALC. Apparently.
soc. For you and the state, if you act justly and
temperately, will act so as to please God.
ALC. Naturally.
soc. And, as we were saying in what went before,
you will act with your eyes turned on what is divine
and bright.
ALC. Apparently.
soc. Well, and looking thereon you will behold
and know both yourselves and your good.
ALC. Yes.
soc. And so you will act ariglit and well ?
ALC. Yes.
soc. Well now, if you act in this way, I am ready
to warrant that you must be happy.
ALC. And I can rely on your warranty.
soc. But if you act unjustly, with your eyes on the
godless and dark, the probability is that your acts will
resemble these through your ignorance of yourselves,
217
PLATO
AAK. "EiOlK€V.
2n. ^0.1 yap dv, w ^iXe 'AA/ci^ta8rj, i^ovaia
fiev ri TTOLelv o jSouAerat, vovv 8e /xt] ^X0> '^^ '^^ cIkos
av/jL^aLveiv, IhiiOTr^ •^ /cat TroAet; olov voaovvn
i^ovaias ovar]s Spdv o ^ovXerat, vovv larpiKov p.r)
135 ^X°^'^''> TvpawovvTL Be cos firjSe €7tl7tXt]ttol tls
avra>, ri to ovfi^rjcrofievov ; dp" ovx, u)S to cIkos,
8La<j)9aprjvaL to crcD/xa;
AAK. "AX-qdrj XeyeLS.
2n. Tt S' iv vrjt, el Tip e^ovaia elrj TTOieiv o SoKet,
vov Te Kai apeTTJs KvPepvrjTiKrjg ioTeprjp.evo),
Kadopas d dv avp,^aLrj avTcp re /cat rot? ovvvavTaLS ;
AAK. "Kycoye, otl ye diroXoivTo rravres dv.
5n. OvKovv ojaavTCxis ev TrdAet re /cat Trdoais
ap)(aLs /cat e^ovaiais dnoXeLTTop^evais dpeTrjs eTrerai
g TO KaKcJs TTpaTTeiv ;
AAK. "AvdyK-q.
2n. OvK dpa Tvpavviha XP1> ^ dpicrre 'AA/ci-
^idS-q, TTapaoKevd^eadai ovd" avTcp ovTe rij TToXei,
el /xeAAere evbaipLOvetv , dAA' dpeT'^v.
AAK. 'AXr^drj Xeyeis.
2n. Uplv 8e ye dpeTTjv ^xeiv, to dpx^adai,
dfieivov VTTO Tov ^eXriovos ^ to dp^eiv dvBpi, ov
p,6vov TraiSt.
AAK. C>atVeTat.
2n. OvKovv TO ye dp-eivov /cat KaXXiov;
AAK. Nat.
2n. To 8c KaXXiov TTpeTTOiheoTepov ;
AAK. naJ? 8' ov;
C 2n. npeWt apa TUi /ca/co) 8ouAei;€«'* dp.eivov
yap.
218
ALGIBIADES I
ALC. That is probable.
soc. For if a man, my dear Alcibiades, is at liberty
to do what he pleases, but is lacking in mind, what
is the probable result to him personally, or to the
state as well ? For instance, if he is sick and at
liberty to do what he pleases — without a medical
mind, but ^vith a despot's power which prevents any-
one from even reproving him — what will be the
result ? Will not his health, in all hkelihood, be
shattered ?
ALC. That is trueJ
soc. Again, in a ship, if a man were at liberty to
do what he chose, but were devoid of mind and
excellence in navigation, do you perceive what must
happen to him and his fellow-sailors ?
ALC. I do : they must all perish.
soc. And in just the same way, if a state, or any
office or authority, is lacking in excellence or virtue,
it will be overtaken by failure }
ALC. It must.
soc. Then it is not despotic power, my admirable
Alcibiades, that you ought to secure either to your-
self or to the state, if you would be happy, but \irtue.
ALC. That is true.
soc. And before getting ^^rtue, to be governed
by a superior is better than to govern, for a man as
well as a child.
ALC. Apparently.
soc. And the better is also nobler ?
ALC. Yes.
soc. And the nobler more becoming ?
ALC. Of course.
soc. Then it becomes a bad man to be a slave,
since it is better.
219
PLATO
AAK. Nat.
2n. AovXonpeTreg apa rj /ca/cta.
AAK. OatVerat.
2n. 'EAcu^epoTrpeTres' Se t] ape-n^.
AAK. Nat.
2n. Oi)/<:ow (fievyeiv XPV> ^ eralpe, ttjv SouAo-
TrpeVetav;
AAK. MaAtCTTCt ye, cS ScoK-pares".
2n. Alo-ddvr) Se vw 1760? ^X^^^ > iXevOepo-
irpeTTCJS y] ov;
AAK. AoKO) jxoL /cat fidXa a(f>6hpa aladdveadai.
2n. OtCT^a oi)v, TTOJ? a7TO(f>ev^rj rovro to vrept ere
vw; tva p.7) ovopid^cofiev avro inl KaXoJ dvhpl.
D AAK. "Eycoye.
2n. Dais';
AAK. 'Eav ^ovXj] av, CO Sco/cpares".
2n. Ou KaAcD? Ae'yet?, cu ' AA/ctjStaSrj .
AAK. 'AAAa 77-0)? XP""? Ae'yetv;
2n. "Ort eav ^eo? edeXj].
AAK. Ae'yo) Sry. /<:at Trpoy rourots' fxeinoi rohe
Xeyoi, oTt KLvSwevaofxev fxera^aXelv to crxVH'^'
CO YtCxjKpares, ro p,€V aov iyco, ai) 8e roup-dv ou
yap ecrriv ottcos ov TTaLSaycxjyqaco ere dno rrjaSe
rijs rjfjLepas, cry 8 utt epoiJ 7ratSaya>y7^(Tj7.
E 2n. ^n yevi^ate, rreXapyov apa d e'p.d? epo*? ouSei'
StotVet, et TTapd aoL evveorrevaas epcxjra viroiTTepov
V7t6 tovtov TrdXiv depaTrevaerai.
^ waiSaywye^v is used here simply in the sense of " following
about as personal attendant."
* It was commonl}' believed that aged storks were fed by
220
ALCIBIADES 1
ALC. Yes.
soc. So vice is a thing that becomes a slave.
ALC. Apparently.
soc. And virtue becomes a free man.
ALC. Yes.
soc. And we should shun, my good friend, all
slavishness ?
ALC. Most certainly, Socrates.
soc. And do you now perceive how you stand }
Are you on the side of the free, or not ?
ALC. I think I perceive only too clearly.
soc. Then do you know how you may escape from
the condition in which you now find yourself } Let
us not give it a name, Avhere a handsome person is
concerned I
ALC. I do.
soc. How ?
ALC. If it be your wish, Socrates.
soc. That is not well said, Alcibiades.
ALC. Well, what should I say ?
soc. If it be God's will.
ALC. Then I say it. And yet I say this besides,
that we are hke to make a change in our parts,
Socrates, so that I shall have yours and you mine.
For from this day onward it must be the case that I
am your attendant, and you have me always in
attendance on you.^
soc. Ah, generous friend ! So my love Mill be
just like a stork ; for after hatching a \nnged love
in you it is to be cherished in return by its nesthng.^
younger storks which they had previously hatched and
reared.
221
PLATO
AAK. 'AAAo, ovTws €X€(., Kal ctp^o/xai ye ivrevOcv
rrjg SiKaLocrvvrjs eVi/ieAecr^at.
2n. BovXoifjirjv dv ae Kal SiareAeaaf oppoihw
o€, ov TL TTJ arj (f)va€i, aTnartJov, dAAct rrjv rrjs tto-
AecD? optov piofxrjv, jx-q ip,ov re /cat aov Kpar-^crr).
222
ALCIBIADES I
ALC. Well, that is the position, and I shall begin
here and now to take pains over justice.
soc. I should like to think you Mill continue to do
so ; yet I am apprehensive, not from any distrust
of your nature, but in view of the might of the state,
lest it overcome both me and you.
223
ALCIBIADES II
VOL. VIII
INTRODUCTION TO ALCIBIADES II
This dialogue was included among the genuine
works of Plato, about the beginning of our era, by
Thrasyllus, the scholar and friend of Augustus ; but
there can be no doubt that it is one of the many
imitations of Plato's writings which were composed
in the third and second centuries b.c. Its subject —
the importance of kno\\ing what one ought to pray
for — is Socratic enough ; yet the reader who comes
to it from an authentic work of Plato, though it be
merely an immature study like the First Alcihiades,
is soon aware of grievous defects in argumentative
force and connexion, and must especially remark
an utter absence of the play of humour with which
Plato habitually and artfully relieves the onset of
his master's questioning. The language also, while
it shows that the author had a considerable know-
ledge of Plato, is in many points unplatonic. Its
numerous lapses in structure and diction are well
exhibited in Stallbaum's introduction and notes : as
a few examples we may notice here the Greek
phrases which correspond to " manifestation " (140 b),
" and so, on the same lines, with the rest " (145 d),
and " I shall be only too happy to accept " (151 b).
Yet it is worth while to keep this work, provided
that its secondary character is recognized, alongside
the WTitings of Plato ; for although its fitful light is
226
,4
INTRODUCTION TO ALCIBIADES II
merely borrowed from Plato's and Xenophon's
lively memorials of Socrates, it helps us to fix by
contrast our conception of the matter and manner
of those genuine representations.
The dialogue opens A^ith the question whether
Alcibiades, who is on his way to a temple, realizes
the danger of prayer, when one may be unwittingly
praving for quite the ^^Tong thing, like a madman.
But madness is only one of the several kinds of
imprudence or un>\'isdom, which is the general cause
of such mistakes, and of all misguided ambitions.
In particular, and above all, " ignorance of the best "
is the cause of human error. We find that all arts
and accomplishments are useless or worse, unless
they are accompanied by knowledge of their right
and beneficial use ; and, so far, only the few possess
such helpful knowledge. Alcibiades begins to
understand the perplexity of prayer, and Socrates
illustrates with a story the reverent caution of the
Spartans in the matter. Alcibiades then asks him
to clear away the mist from his soul, and crowns him
with a garland.
AAKIBIAAHS AETTEP02
[h nEPI nP02ETXH2- MAIETTIKO5]
TA TOT AIAAOrOT nPOSOHA
2nKPATH2, AAKIBIAAH2
8t. II 2fl. Q. AXKiBidSr], dpd ye vpos rov Oeov irpoa-
p. 138 -t / 1^ I I t r r
AAK. nai^y jLtev ovv, c5 TioyKpares.
2n. ^aiVT) ye tol iaKvdpcoTraKevai, re Kal els
yrjv ^Xeneiv, cu? tl avvvoovjxevos .
AAK. Kat Tt dv Tt? avvvooZro , cL HcvKpares ;
2n. Trjv jMeyioT-qv, a> 'AA/ct^iaSTy, avvvoiav,
B a>s y' ifMol SoKel. eirel (f)epe Trpos Atds", ovk olei,
Tovs deovs, a. rvyxdvoixev ev^opi^evoi /cat I'Si'a /cat
hrjixoaia, eviore rovrcov rd p.ev StSovat, ret 8' ov,
/cat ecmv ols /xev aurcov', kari Se ois ov;
AAK. Udvv fiev ovv.
2X1. Oi3/couv 80/cet CTOt TroAAT^? IT po 111)0 eias ye
TTpoaheladai, ottcos jJir] Xrjaei ns^ avrov evxdfJ-evos
fieydXa KaKd, Sokwv 8 dyadd, ol 8e deol ruxioatv
ev ravTYj ovres rfj e^ei, ev f) SiSoaaiv avrol d rig
€V)(dp.€vos Tvyxdvei; coarrep rov OlSlttovv auTt/ca
C (fiaalv ev^aadai ;^aA/c(p hieXeaOai rd Trarpwa rovg
^ \7jff€i Tts Bekker : X^aerat Jiss.
228
ALCIBIADES II
[or on prayer : " obstetric "]
CHARACTERS
SOCHATES, AlCIBIADES
soc. Alcibiades, are you on your way to offer a
prayer to the god ?
ALC. I am, certainly, Socrates.
soc. You seem, let me say, to have a gloomy look,
and to keep your eyes on the ground, as though you
were pondering something.
ALC. And what might one ponder, Socrates ?
soc. The greatest of questions, Alcibiades, as I
believe. For tell me, in Heaven's name, do you not
tliink that the gods sometimes grant in part, but in
part refuse, what we ask of them in our private and
public prayers, and gratify some people, but not
others ?
ALC I do, certainly.
soc. Then you Avould agree that one should take
great precautions against falling unawares into the
error of prating for great e\ils in the behef that
they are good, while the gods happen to be disposed
to grant freely what one is prapng for .'' Just as
Oedipus, they say, suddenly prayed that his sons
might diWde their patrimony wth the sword : it
229
PLATO
vUls' i^ov avrcp rcov Trapovrcov avrco KaKcjv aTTO-
rpoTTrjv rtva ev^aadai, erepa Trpog roXs VTrapxovuL
Karripdro' roiyapovv ravrd re i^ereXdad-q, kul
€K rovrcxiv aAAa ttoAAo, koL heiva, a n Set Kad
eKaara. Xiyeiv ;
AAK. 'AAAa ari) /xeV, a) HcoKpares, fxaivofMcvov
dvOpojTTOV elprjKa'S' errel ris dv aoi boKel roXfirjaai
vyiaivcov Toiavr' ev^aadai;
2n. To jxaivecrdai dpa vrrevavrtov aoi boKcl rco
<j)poveZv;
AAK. Yidvv fJ,€V ovv.
D 2n. "A(f>pov€s Be /cat (f)p6vLp,oc Bokovglv dvdpco-
TTOL elvai TLveg aoi;
AAK. Etvai [xevroi.
2n. ^epe Stj, eTTiaKeifjiopieda rives tror eiatv
ovroi. on p.ev yap elai rives, (hfJioXoyr^rai, d^poves
re KOI <j>p6vip,oi, KOI jjiaivopievoi erepoi.
AAK. ' Q.p,oX6yrjrai ydp.
Zn. "Ert Be vyiaivovres elai rives;
AAK. Kid IV.
2n. OvKovv Kal dadevovvres erepoi;
139 AAK. Wdvv ye.
Sn. OvKovv ovx oi avroi;
AAK. Ov ydp.
2n. ^Ap' ovv /cat erepoi rives eiaiv, ol [x-qBerepa
rovrcov TreTTovQaaiv ;
AAK. Ov Brjra.
2n. ^AvdyKT] ydp earlv dvdpanrov ovra r) voaeiv
iq jxri voaeiv.
AAK. "E/Aotye 8o/cet.
230
ALCIBIADES II
was open to him to pray that his present e\ils might
by some means be averted, but he invoked others
in addition to those which he had ah-eady. Where-
fore not only were those words of his accomphshed,
but many other dread results therefrom, which I think
there is no need to recount in detail.
ALc. But you have instanced a madman, Socrates :
why, do you suppose that anyone could bring him-
self, while he was in a sound state, to utter such a
prayer ?
sec. Do you regard madness as the opposite of
wisdom ?
ALC. Certainly I do.
soc. And there are some men whom you regard
as un\nse, and others as mse ?
ALC. Why, yes.
soc. Come then, let us consider who these people
are. We have admitted that some are unwise, some
wise, and others mad.
ALC. Yes, we have.
soc. And again, there are some in sound health ?
ALC. There are.
soc. And others also who are in ill-health ?
ALC. Quite so.
soc. And they are not the same ?
ALC. No, indeed.
soc. And are there any others besides, who are
found to be in neither state ?
ALC. No, to be sure.
soc. For a human being must needs be either
sick or not sick.
ALC. I agree.
231
PLATO
2fl. Tt he; irepi <f)povT]a€a)s Kal a(f)pocrvvr]s
dpa ye rr)v avrrjv ep^et? av yva)fj,rjv^;
AAK. Ilcos XeycLS ;
2n. Et BoKel aoi olov re elvai rj (f)p6vi,fjbov r)
d(f)pova, rj eon ri 8ta fieaov rpirov Trddos, 6 TTOteZ
B Tov avdpcoTTOv p-riTe (f)p6vi,p,ov pnqre d<f)pova;
AAK. Oi5 Si]ra.
2n. AvdyKT] dpa iarl ro erepov rovrcov rreTTov-
devai.
AAK. "E/xoiye hoKel.
2n. OvKovv fMefivrjcrai ojJLoXoyqaag VTvevavriov
€Lvai fxaviav (j)povrj(jeL ;
AAK. "Eycoye.
2fl. OvKovv Koi fiTjSev etvai Bid fieaov rpirov ttcx-
dos, o TTOtei rov dvdpcoTTov pirfre (f)p6vip,ov p,rjre
d<l>pova elvat;
AAK. Q.iJ,oX6yr]aa ydp.
2n. Kat /xrjv Svo ye vrrevavria evl TrpdypLari ttcos
dv eiTj;
AAK. OvSapidJs.
C 2n. ^A<f)poavvr] dpa Kal ixavia Kwhvvevei ravrov
etvaL.
AAK. OatVerat.
2n. Ildvras oiiv dv <f)dvres, cS 'AA/ctjSiaSi^, tou?
d(f>povas ixaiveodaL opdcjs dv (f>aL7]p,ev avrtKa rdJv
ad)V rjXLKLCorcov et rives' rvy)(dvovaLV d<j>poves ovres,
wdTTep elai, /cat rdJv en Trpea^vrepcov eTrel (f>epe
irpos Aio?, OVK oiei rcov ev rfj ttoXcl oXcyovs jxev
elvai rovg (j)povip.ovs , d^povas he Br] rovs ttoXXovs,
ovs Br] ai) ixaivofxevovs /caAet?;
AAK. "Eycoye.
2n. Oiet av ovv xo-ipovras r][j,ds etvat, j^erd roaov-
232
ALCIBIADES II
soc. Well then, do you hold the same view about
wisdom and unwisdom ?
ALC. How do you mean ?
soc. Tell me, do you think it is only possible to be
either wise or unwise, or is there some third condition
between these, which makes a man neither wise nor
unwise ?
ALC. No, there is not.
soc. So he must needs be in one or the other of
these two conditions.
ALC. I agree.
soc. And you remember that you admitted that
madness is the opposite of wisdom ?
ALC. I do.
soc. And further, that there is no third condition
between these, which makes a man neither wise nor
unwise ?
ALC. Yes, I admitted that.
soc. Well now, can there possibly be two opposites
of one tiling }
ALC. By no means.
soc. Then it looks as though unwisdom and mad-
ness were the same.
ALC. Yes, apparently.
soc. So we shall be right, Alcibiades, in saying
that all unwise persons are mad ; for example, such
of your contemporaries as happen to be unwise —
some such there are — and of your elders, even : for
tell me, in Heaven's name, do you not think that in
our city the wise people are but few, whereas the
majority are unwise, and these you call mad }
ALC. I do.
soc. Well, do you suppose we could safely hve
1 ffii yi/wfjirjv Buniet : Ix^* avYfufiifv, lx«s "yvwfirjv mss.
233
PLATO
D Tcov fjLaLvojjbevctJV 7ToXiT€VOfievovs , Kal ovK av TTaiO-
fxevovs Kat ^aAAo/xevous", Kal airep eloidaaiv ol
fJiaivofjievoL SiaTrpdrreadaL, TToXai hri Slktiv SeStu-
Kevat; aAA opa, a» /xaKapte, [xrj ovx ovru) ravr
AAK. Uojs oiv ovv TTor' e;)^oi, c5 HtCJKpares ;
KLvhvvevet yap ovx ovnos ex^tv wanep (hrjdiqv.
2n. Oj)8' ejxol hoKel. aAAa r^Se tttj ddprjreov.
AAK. IIt^ TTore Xeyets ;
2n. Eyco 8t^ crot ye epcD. VTToXap.^dvop.ev rivas
CLvaL voaovvras' rj ov ;
AAK. Ilav'y p.ev ovv.
E 2X1. 'Ap' ovv SoK€L crot di^ay/caiop' ett'at rov vo-
aovvra noSaypdv -^ TTvperreiv r) 6<f)6aXfj,Ldv , r) ouk
ai' So/cet crot /cat firjSev rovrcov 7T€7Tovd(hs irepav
voaov voaelv ; TToXXal yap hrjTTOV yi elcn, Kal ovx
aSraL fMovac.
AAK. "E/xotye BoKovcTLV.
2n. 0(f)6aXp,La ovv aot So/cet Trdaa voaos etvat;
AAK. Nat.
2n. *Ap ow Kal Trdaa voaos 6(j)daXp,ia;
AAK. Ou hrjTa e/xotye* aTTopco fievroi ttws Aeyco.
140 2n. 'AAA' idv ep,oiye rrpoaex'DS rov vovv, avv re
hvo aKeTTTOfievo) rvxov evprjaop,ev.
AAK. AAAa TTpoaexo), c5 Hco/cpares", et? Swa/xtv
TT^V ifJbljv.
2n. Ou/cow (hfioXoy-qdr) rjfiLV o^daXfiia p,kv
Trdaa voaos elvai, voaos fxevroL ovk elvac Trdaa
o(f)6 aXuia;
^ Cf. Homer, //. x. 224 trvv re dv' epxopi^vw, Kal re wp6 5
Tov iforjaev ottttw? K^pdos irj, " if two go along together, then
one marks before the other how advantage may be had."
234
ALCIBIADES II
with so many madmen as our fellow-citizens, and
should not long ago have paid the penalty for it in
knocks and blows at their hands, and all the usual pro-
ceedings of madmen ? Consider now, my wonderful
friend, whether the case is not quite different ?
ALc. Well, it must be, Socrates. For it looks as
though it were not as I thought.
soc. And I think so too. But there is another
way of regarding it.
ALC. I wonder what way you mean.
soc. Well, I Mill tell you. We conceive there are
some who are sick, do we not }
ALC. We do, to be sure.
soc. And do you believe that a sick man must
necessarily have the gout, or a fever, or ophthalmia ?
Do you not think that, although he may be afflicted
in none of these ways, he may be suffering from some
other disease ? For surely there are many of them :
these are not the only ones.
ALC. I agree.
soc. And is every ophthalmia, in your opinion, a
disease ?
ALC. Yes.
soc. And is every disease also ophthalmia ?
ALC. No, I should think not : still, I am in doubt as
to my meaning.
soc. Well, if you will attend to me," two together "^
will be searching, and so mayhap we shall find what
we seek.
ALC. Nay, but I am attending, Socrates, to the
best of my power.
soc. Then we have admitted that while every
ophthalmia is a disease, every disease, on the other
hand, is not ophthalmia ?
235
PLATO
AAK. ' Q.fMoXoyqdr) .
2n. Kat opdcog ye fjuot 80/cet o/JLoXoyrjBrjvaL.
/cat yap ol TTVperrovres Travres vocrovcriv, ov fxevrot,
OL voaovvres iravres TTvperrovaiv ovSe Trohaypcoaiv
B ovoe ye 6(/)6aXfj,La)aLv, oljxaf dAAa voao's puev ttolv
TO TOLOvrov eari, hiaj)epeiv he (f)acnv ovs Srj /ca-
Aovp.€V larpovs rrjv aTtepyaaiav avrajv. ov yap iraaai
ovre opLOiai ovre o/xotca? hiaTrpdrrovTai, dAAa
Kara Tqv avrrjs hvvapnv eKaaTT]- voaot puevroL
TTaaai eiatv. coairep SrjpLLOvpyovs TLvas inroXap,-
^dvojjiev' ^ ov;
AAK. Haw pbev ovv.
2n. OvKovv Tovs (jKVToropiovs /cat reKTOvas /cat
avSptavTOTTOtovs /cat erepovs irapLTrX-qdels, ovs ri
Set /ca^' eKaora Xeyeiv ; €)(ovol S' ovv 8teiA7j<^oTes"
C 8r)p,LovpyLas P'€pT}, /cat Trdvres ovroi elai SrjpbLovpyoL,
ov pievTOL eicrt reKTOves ye ouSe aKvroropLoi ou8'
avopiavroTToioi, ol avpLTravres elat, hiqpLiovpyoi.
AAK. Ov Srjra.
2n. OuTCt)? piev roivvv /cat r7]v d(/)po<TVvr)v 8t-
eLXrjtjiOTes elai, /cat rovs p-ev TrXeZoTov avrrjs p^pos
exovras p.aLvop,evovs KaXovp,ev, rovs 8' oXiyov
eXarrov riXtdlovs re /cat ep.^povT'^rovs' ol 8e ev
ev^rjp^ordrois ovopbaai ^ovXopevoi Karovopbd^eiv
ol p.ev p,eyaXoipvxovs , ol 8e einjOets, erepoL he
D UKdKovs Kat aTTeipovs /cat eveovs' evp-r^aeig he
/cat erepa ttoAAo. dval,r]Ta)v ovopara. Trdvra he
ravra d(j>poavvri eari, hia^epei he, waTrep Te^vr]
^ dwepyaaia here seems to be used for "effect produced ''
instead of its usual meaning, " fully effecting," " completion."
236
ALCIBIADES II
ALC. We have.
soc. And our admission seems to me quite right.
For even^one in a fever is sick, but yet not everyone
who is sick has a fever or the gout or ophthalmia, I
take it ; thougli everytliing of the sort is a disease,
but differs — to quote those whom we call doctors —
in its manifestation.^ For they are not all aUke, nor
of hke effect, but each works according to its own
faculty, and yet all are diseases. In the same
way, we conceive of some men as artisans, do
we not ?
ALC. Certainly.
soc. That is, cobblers and carpenters and stat-
uaries and a host of others, whona we need not
mention in particular ; but any way, they have their
several departments of craft, and all of them are
craftsmen ; yet they are not all carpenters or
cobblers or statuaries, though these taken together
are craftsmen.
ALC. No, indeed.
soc. In the same way, then, have men divided un-
wisdom also among them, and those who have the
largest share of it we call " mad," and those who have
a httle less, " dolts " and " idiots " ; though people
who prefer to use the mildest language term them
sometimes " romantic," ^ sometimes " simple-
minded," ^ or again " innocent," " inexperienced," or
" obtuse " ; and many another name will you find
if you look for more. But all these things are un-
wisdom, though they differ, as we observed that one
* lxtya\6\l/vxoi has here declined from " high-souled " or
"magnanimous" to something like "Quixotic."
' eu^drjs, even in Plato's time, varied between " good-
hearteid " and " silly."
237
PLATO
r€)(yrjs rjntv Kar€<j)aivero /cat voaos voaov ■^ ttcDs"
aoL hoK€t;
AAK. 'E/iOt jJikv ovrcDs.
2n. OvKovv oltt' €Keivov tto-Xlv eTTaveXOcofxev .
■^v yap Stjttov /cat iv o.p)(fj rov Xoyov, aKeiniov
eXvai Tovs d(f)povds re /cat (f>povifJi,ovs , rives ttot'
elaiv. (LnoXoyrjro yap elvai rivas' rj yap ov;
AAK. Nat, ojjxoXoyrjraL.
E 2n. 'Ap' ovv rovrovs ^povijMOVS vrroXafX^dveis,
OL dv elScbatv arra Set irparreiv /cat Xeyeiv ;
AAK. "Kycoye.
2fl. " A<j)povas Se norepovs ; dpd ye rovs /X7]8e-
Tepa rovrcov elSorag;
AAK. Tom-ou?.
2X1. OvKovv ol ye fxrj eiSoreg piTqherepa rovrcov
Xiqaovcnv avrovs /cat Xeyovres /cat Trpdrrovres
arra jxtj Set;
AAK. <I>atVeTat.
2n. Tovrcov {xevroi eXeyov, co 'AA/ct^taST^, /cat
141 rov OISlttovv elvai rcov dvdpcoTTCov evprjoeis S'
en /cat rd)v vvv ttoXXovs ovk opyfj Kexp'TjP-^vovs,
(ZaTTep eKelvov, ovh oloixevovs /ca/ca a<f)iatv ev)(e-
adai, dXX dyadd. eKelvos p-ev coanep ovS rjvx^ro,
ov8' diero' erepoL Se rives eiaiv oi ravavria rovrcov
ireTTOvdaaiv. eyd) fiev yap oifiai ae irpajrov, ei
aoi ep,(f)avrjs yev6p.evos 6 deos Tvpos ov rvy^dveis
7Topev6p,evos, epcori^aeie, Trpiv oriovv ev^aadai ae,
el e^apKeaei aoi rvpavvov yeveadai rrjs ^ Adrjvaiwv
TToXeoJS' el Se rovro (fjavXov Tjyqaaio /cat p,r] p^eya
ri, rrpoadeif] /cat ndvrcov rcov 'E,XXt]vcov' el Se' ere
B opcLy] en eXarrov SoKovvra exetr, et p-rj /cat Traarjs
EvpcoTTrjs VTToaraiT] aoi, /cat rovro p,r] p,ovov vrro-
238
ALCIBIADES II
art or one disease differs from another. Or how does
it strike you ?
ALc. That is my view.
soc. Then let us turn at this point and retrace our
steps. For we said, you know, at the beginning that
we must consider who the unwise can be, and who
the mse : for we had admitted that there are such
persons, had we not ?
ALC. Yes, we have admitted it.
soc. Then you conceive those to be wise who know
what one ought to do and say }
ALC. I do.
soc. And which are the unwise ? Those who know
neither of these things ?
ALC. The same.
soc. And those who know neither of these things
will say and do unawares what one ought not .''
ALC. Apparently.
soc. Well, just such a person, as I was saying,
Alcibiades, was Oedipus ; and even in our time you
will find many who do the same, not in a fit of anger,
as he was : they think they pray not for something
e\il, but for something good. He neither prayed
for that, nor thought he did, but there are others
who are in the opposite case. For I imagine that if
the god to whom you are now going should appear to
you and first ask you, before you made any prayer,
whether you would be content to become sovereign
of the Athenian state and, on your accounting this
as something poor and unimportant, should add
" and of all the Greeks also " ; and if he saw you
were still unsatisfied unless he promised you besides
the mastery of all Europe, and should not merely
239
PLATO
araLTj, <dAA'>^ av9r]fjb€p6v aov ^ovXofjievov a>9
TTavras aladrjoeadai, otl 'AA/ci^taSi^? o KXeiviov
Tvpavvos ianv avrov olfxai av ae dmeuaL TT€pi-)(aprj
yevo/xevovy co? tcov pLeyicrrcov ayadcbv KeKvprjKora.
AAK. EycL) fxev oljjiat, c5 HwKpares, kolv aXKov
ovTLVovv, eiTTep TOLavra avfx^aLr] avrco.
C 2X1. AAAa fxevroi avri ye rrjg arjs 4'^XV^ oi)8'
av TTjv TravTcov 'EAAtJi^ojv re /cat ^ap^dpojv x^po-^ t^
Kai TvpavviSa ^ovXrjdelrjs aoc yeveadai.
AAK. OvK ot/xai eycoye. TrtD? yap dv, fXTjOev ye
TL pbeXXoiv avTois ;^/D7ycrecr^at;
2n. Tt S el /xeAAoi? KaKcbs re /cat ^Xa^epcog
XP^ctBoll; oj3S' dv ovtoj<^;
AAK. Ov hrjra.
2n. Opas ovv d)S OVK da^aXes ovre to, SiSo-
ixeva elKji Sex^adai ye ovre avrov evx^(^do.L yeve-
adat, e'l ye ris ^Xdirreadai [xeXXoi Sta ravra rj ro
■napdrrav rod ^iov dTraXXayrjvai . ttoAAou? S' av
D e^oifiev elTTCtv, oaoL rvpavvihos eindvp.r^aavre';
rjS-q /cat aTTOvSdaavre? rovr^ avrols TrapayeveaOai,
d>S dyadov Tt Trpd^avreg, Sta Ty]v rvpavviha ein-
^ovXevdevres tov ^iov dcfiTjpedrjaav. ot/xat 8e ae
OVK dviJKoov elvai evid ye x^^^^^ '^^ '*^*^ Tr/aoit^d
yeyevrip.eva, ore ' Apx^Xaov tov Ma/ceSova;^ rvpav-
vov rd TratSt/cct, epaadevra rrjs rvpavvlSos ovdev
rjrrov -qnep eKeZvos rcvv TTaiSiKajv, direKreive rov
E epaarrjv a*? rvpavvog re /cat evSaifiajv dvrjp ecrofievos'
Karaaxd)V 8e rpel? rj rerrapas r]p,€pag rrjv rvpav-
vt'Sa TToXiv avros eTTL^ovXevdels v(f)^ erepcov rivcbv
^ dX\' add. Dobree.
^ Quoted from Homer, //, ii. 303.
240
ALGIBIADES II
promise you that, but on the self-same day a recogni-
tion by all men, if you so desired, of Alcibiades, son
of Cleinias, as their sovereign — I imagine you would
actually depart in a transport of dehght, as having
secured the greatest of goods.
ALc. So would anybody else, I imagine, Socrates,
at such a stroke of luck !
soc. But still you would not wish to sacrifice your
hfe even for the territory and sovereignty of all the
Greeks and barbarians together.
ALC. I should think not. How could I, ^^^thout a
prospect of making any use of them ?
soc. And what if you had a prospect of making an
evil and injurious use of them ? Not in this case
either ?
ALC. No, indeed.
soc. So you see it is not safe either to accept
casually what one is given, or to pray for one's own
advancement, if one is going to be injured in conse-
quence, or depi-ived of one's hfe altogether. Yet
we could tell of many ere now who, having desired
sovereignty, and endeavoured to secure it, Avith the
idea of working for their good, have lost their lives
•by plots which their sovereignty has provoked. And
I expect you are not unacquainted with certain
events " of a day or two ago," ^ when Archelaus, the
monarch of Macedonia, was slain ^ by his favourite,
who was as much in love ^\■ith the monarchy as
Archelaus was with him, and who killed his lover with
the expectation of being not only the monarch, but
also a happy man : but after holding the monarchy
for three or four days he was plotted against by others
* This assassination occurred in 399 b.c, the year of
Socrates' death.
VOL. VIII R 241
PLATO
€T€A€VT7ja€V . opds 817 Kai Tcov r)[j.€T€pa)v voXiTcbv
— ravra yap ovk ctAAcoi^ aKr^KoajJiev, aAA avroi
TTapovreg o'lSafiev — oaoi arparrjyias eTndvfM-qaav-
142 T€s rjhrj /cat rvxovres avT-fjs ol /xev en Kol vvv
^vyabes rrjahe rrjs TToXecos etcriv, ol 8e rov ^lov
ereXevrrjaav ol Se apiara hoKovvTes avrojv irpar-
T€LV Sia TToXXcbv KLvhwCjOV iXd6vT€S Kol (f)6^a}V OV
fiovov €V ravrr) rfj arpar-qyla, dAA' inel els riqv
iavroJv KarijXdov, vtto rwv GVKO(f)avr6jv noXiop-
KovpLevoi TToXtopKiav ovSev eXdrrcj rijs vtto rcov
TToXefMLCOv StereXecrav, (Zare ivlovs avrcov evx^crdaL
B ddTpaTrjy^rovs elvaL [xdXXov r] ia-rpaTrjy-qKevai.
€1, fxev ovv Tjcrav ol Kivhwol re /cat 7701^01 <j)epovres
els (h(j)eXeiav, el^^v dv riva Xoyov vvv Se /cat ttoXv
rovvavTiov. evprjaeis 8e /cat vrept tckvcov rov
avrov rpoTTov, ev^apuevovs rivds 17817 yeveadai /cat
yevop.ev(x>v els avpi(j)opds re /cat Xviras rds pieylaras
Karaardvras. ol p,ev yap pLO)(9r]pa>v 8ta reXovs
ovrojv rd>v reKvoiV oXov rov ^iov XvTvovpevoL St-
rjyayov rovs 8e XRTT^TdJv piev yevopbevcov , avpi,(f>opais
C 8e ;)^/)i7craju,eVa)v (Lare areprjOrjvai., /cat rovrovs
ovSev els eXdrrovas Svcrrvxlas KadearrjKoras rfTTep
eKelvovs, /cat ^ovXop,evovs dv dyevrjra pdXXov
elvai rj yeveadai. dAA' opicos rovrcov re /cat
erepcov rroXXcbv opoiorpoTTcov rovrois ovrco a(f)6Spa
KaraST^Xcjv ovrcov, airavLov evpelv oarcs dv rj
SiSopevcov dTToaxotro ^ p-eXXcov hi evx^js rev-
^eadai Travaairo av evxopievos' 01 8e ttoAAoi ovre
dv Tvpavvlhos Sihopevrjs dTToaxoivro dv ovre arparrj-
D ytas" ovhi* erepcov ttoXXojv, d Trapovra ^Xdnrei
242
ALCIBIADES II
in his turn, and perished. You have only to look at
some of our own citizens — and these are examples
that we know, not by hearsay, but by personal
observation — who in their time have desired to hold
mihtary command and have obtained it, and see how
some to this very day are exiles from our city, while
others have lost their hves. And even those who are
deemed to be faring best have not only gone through
many dangers and terrors in holding their command,
but on returning home have continued to be as sorely
besieged by informers as they were by the enemy,
so that some of them Avished to heaven that they
had been anything but commanders rather than have
held such appointments. Of course, if these dangers
and toils were conducive to our advantage, there
would be some reason for them ; but the case is
quite the contrary. And you will find it is just the
same in regard to children : some people have been
known to pray that they might have them, and when
they have got them have fallen into the greatest dis-
asters and pains. For some have had children that
were utterly bad, and have spent their whole lives in
repining ; while others, though they had good ones,
were bereft of them by disasters that overtook them,
and thus were cast into as great misfortune as the
others, and ^\•ished that no children at all had been
born to them. But nevertheless, \^ith all this plain
evidence, and a great deal more of a similar kind,
before men's eyes, it is rare to find anyone who has
either declined what was offered to him or, when he
was likely to gain something by prayer, refrained
from praying. Most men would not decline the offer
of either a monarchy or a generalship or any of the
various other tilings wliich bring ^dth them harm
243
PLATO
fidXXov ^ (h^eXel, dXXa Kov ev^aivro av yeveadac,
et TO) fir] TTapovra rvyxoLvei' oXlyov Se eTnaxovres
ivloTC 7TaXLV(x}hovaLV, dvcvxof^^vot, drr' dv to
irpaJTOV ev^covrai. iyd) jxev oitv aTTopcb, {MT} cd?
dXrjBcos p.driqv Qeovs dvdpcoTTOL alriiovTaL, eg
€K€LVOJV cl)dfX€VOI, KTaKTCt a(f)l,GiV civaf ol he Kttt aVTOL
a(f)fjaLV €LT€ draadaXLaiatv elre d(j)poGVvai<s XPV
E eLTTelv, VTTep puopov aAye' exovcn, KLvSvvevet yovv, cb
'AA/ct^taSrj, (f>p6vip.6s TLS etvac CKeivos o TTOirjrrjSf
OS SoKel fJbOL (f)LXoLS dvo-qroig tlol ;^/3i7CTa/x€Vos', opcbv
avTOVs /cat TTpdrrovras Kal evxop-evovs airep ov
^eXrtov rjv, eKeivois he ehoKei, kolvt] vnep aTravrcov
avrdJv evx'Tjv TTOiijaaudai' Xeyei he ttojs ojhf
143 Zeu ^aaiXev, rd p,ev eaOXd, <f)r]aL, Kal evxop'evoLS
Koi dveVKTOLS
dfXfiL hihov, TO, he SeiAa^ Kal evxop^evois dn-
aXe^eiv
KeXevet. ep,ol p,€v ovv KaXcog hoKeT Kai acrcpaXcos
Xeyeiv 6 TTonqr-qs' av 8' ec ri ev vo) exets Trpos ravra,
flT] GLCOTTa.
AAK. XaAeTTov, w HiJjKpares, earlv dvTiXeyeiv
TTpos TO, KaXdJs elprjfjLeva- eKelvo h ovv ivvoat,
ocrcov KaKoJv alria rj dyvoia roZs dvOpcLiroLS, OTTore,
cos eoLKe, XeX-qdaixev r]p,ds avrovs hid ravTrjv Kal
B TTpdrrovres xal to y eaxo-Tov eup^o/xevot -qixlv
avToZs Ta KdKLcrra. orrep ovv ovhels dv olrjdeLT],
dXXd TOVTO ye irds dv o'lolto iKavo? elvai, avTos
avTcp Ta ^eArtoTa ev^aadaL, dAA' ov Td KaKiara.
TOVTO p,ev yap cos dXrjddJs KaTapa tlvI aXX ovK
evxij dfjboiov dv eh].
1 SetXi Buttmann : bfiva. mss.
S44
ALCIBIADES II
rather than benefit, but would even pray to be
granted them in cases where they were lacking : but
after a httle while they often change their tune, and
retract all their former prayers. I question therefore
if men are not really wrong in blaming the gods as
the authors of their ills, when " they themselves by
their own presumption " — or unwisdom, shall we
say ? — " have gotten them more than destined
sorrows." ^ It would seem, at any rate, Alcibiades,
that one old poet had some wisdom ; for I conceive
it was because he had some foolish friends, whom he
saw working and praying for things that were not
for their advantage, though supposed to be by them,
that he made a common prayer on behalf of them all,
in terms something like these :
King Zeus, give unto us what is good, whether we pray or
pray not ;
But what is grievous, even if we pray for it, do thou avert. ^
So then, to my mind the poet spoke well and soundly ;
but if you have thought of an answer to his words,
do not be silent.
ALC. It is difficult, Socrates, to gainsay what has
been well spoken : one thing, however, I do observe
— how many evils are caused to men by ignorance,
when, as it seems, we are beguiled by her not only
into doing, but — worst of all — into praying to be
granted the greatest evils. Now that is a thing
that no one would suppose of himself ; each of us
would rather suppose he was competent to pray for
his own greatest good, not his greatest evil. Why,
that would seem, in truth, more like some sort of
curse than a prayer !
1 Cf. Homer, Od. i. 32. * Cf. Anth. Pal. x. 108.
21-5
PLATO
2fl. AAA* lgcjos, & ^eXricrre, ^a'liq dv Tt? avi^p,
OS e/Jiov T€ /cat gov aocf)a)T€pos wv rvy)(avoL, ovk
opdcos rjfids Aeyeiv, ovrcos ^iK-fj tpeyovras dyvoiav,
C €t ye [Jbr] Trpoadelrjpiev rrjv eanv Jjv re dyvoiav /cat
eariv ois /cat e)(ovaL ttcjs ayadov, (MOTrep e/cetvot?
KaKOV.
AAK. Ucos Aeyets"; ecrrt yap otlovv 7rpdyp,a
oro) Srj oTTCoaovv e^ovri dp^eivov dyvoelv r] yiyvoi-
aK€iv;
2n. "E/xoiye So/cet* aol 8' ou;
AAK. Oj3 fM€VTOL fj,d Ata.
2n. 'AAAo. jjLTjv ou8' iK€Lv6 GOV Karayvii>GOfj,at,
edeXetv dv oe Trpos rrjV eavrov ixrfrepa SiaTreTTpd^dai,
direp OpeGTTjv ^aat /cat rov 'AA/c/xecuva /cat et
D §''7 Ttp'es' aAAot e/cetvot? TvyxdvovGL ravrd Sta-
77e77/3ay/LteVot.
AAK. Eu^7y/xet Trpos" Atd?, cS HcoKpares.
2X1. Oyroi Tov Aeyovra, to 'AA/ctjSia87^, to? oy/c
ai' ideXoLS GOL ravra veTrpaxdo-f ev^rjfielv Set ae
KeAeuetv, dAAa p,dXXov ttoXv, et rt? to. ivavrla
XeyoL' eneiSr] ovrco gol SokcZ a<j)6hpa hewov etvat
TO TTpdyfjua, cScrr' ouSe prjriov etvat ovrcos eiKfj'
So/cetj S' av Tov 0peGT7]V, et ervyxo-ve (ppovLpLos
tov /cat etSoJS' o rt ^eXrLGTOV rjv avTU> Trparreiv,
ToXfJ,rJGaL dv Tt TOUTCOt' SuaTTpd^aGdai;
AAK. Ou Sy^ra.
J] 2fl. Oi)8e' ye aAAov olfiac ovSeva.
AAK. Oi5 fJievroL.
2n. Ka/coi' ap', oi? eocKev, iorlv 'q rov jSeArtcrrou
dyvoia /cat to dyvoetv to ^eXriorov.
AAK. "E/iotye 8o/cet.
246
ALCIBIADES II
soc. But perhaps, my excellent friend, some person
who is wiser than either you or I may say we are
wTong to be so free ^^ith our abuse of ignorance,
unless we can add that it is ignorance of cert-ain
things, and is a good to certain persons in certain
conditions, as to those others it is an evil.
ALC. How do you mean ? Can there be anything
of which it is better for anybody, in any condition
whatsoever, to be ignorant than cognisant ?
soc. I beheve so ; and do not you ?
ALC. No, indeed, upon my word.
soc. But surely I shall not have to tax you with
an inchnation to commit such an act against your
own mother as Orestes and Alcmaeon, and any
others who have followed their example, are said to
have committed against theirs.
ALC. No unlucky words, in Heaven's name,
Socrates !
soc. Why, it is not the person who says, Alcibiades,
that you would not like to be guilty of such an act,
whom you should bid avoid unlucky words, but
much rather him who might say the contrary ;
since the act seems to you so very dreadful as to
be unfit even for such casual mention. But do you
think that Orestes, if he had had all his ^\•its about
him and had known what was best for him to do,
would have brought himself to commit any act of
the sort ?
ALC. No, indeed.
soc. Nor would anyone else, I imagine.
ALC. No.
soc. Then it seems that ignorance of what is best,
and to be ignorant of the best, is a bad thing.
ALC. I agree.
247
PLATO
2n. OvKovv Kal e/ceiVoj /cat rols dXXoLS airaaiv ;
AAK. ^7]li,i.
2n. Ert roivvv Kal roSe iTTiaKeijiOiixeda' el' crot
auTt/ca fidXa Trapaarair], olrjOevn ^eXnov elvac,
UepiKXea rov aeavrov eTrirpoTTov re Kal (f)LXov,
iyXeLplSLOv Xa^ovra, iXOovra irrl rds dvpas,
144 eLTTelv el evSov iarl, ^ovX6p.evov aTTOKTelvai avrov
eKelvov, dXXov 8e firjSeva' ol 8e <f)aL€v evBov etvat —
/cat ov Xeyo) edeXeiv dv ae rovrojv rt irpdrreLV
dAA' el, oi/xat, So^ei crot, OTrep ovdev KcoXvei Stjttou
Toi ye dyj/oowTt to ^eXricrrov TrapacrrrjvaL ttotc
So^av, cSore olrjQ-qvaL /cat ro KaKiarov irore jSeA-
riOTOv elvai' rj ovk dv So/cet CTOt;
AAK. ndvu /xei^ ow.
2n. Et ow TTapeXdcbv elaco /cat tSa;v auro^
B e/cetvor ayv'OT^o'at? re /cat olrjdeirjs dv dXXov etvat
Ttt'a, dp eVt dv avrov roXfit^aaig aTTOKrelvai;
AAK. Ov p.a rov Ata, ou/c dv jxot, So/ccD.
2n. Ol) yap hiJTTov rov ivrv)(ovra, dXX avrov
eKeZvov ov rj^ovXov. rj yap;
AAK. Nat.
2,0,. OvKovv Kal el TroAAd/ct? eyxeipolg, alel Se
dyvooXs rov flept/cAea, orrore /xeAAots" rovro irpar-
T€LV, ovTTore dv erridoio avrw.
AAK. Ov Srjra.
2n. Tt 8e; rov ^Opecm]v hoKeZs dv rrore rfj
fMTjrpl eTTideadai, et ye d>aavra>s rjyvorjaev ;
C AAK. Ovk olixai eywye.
2n. Ov yap StJttov ouS' eKeZvos rrjv Trpoarv^ov-
248
ALCIBIADES II
soc. And not only for the person himself, but for
everyone else ?
ALC. Yes.
soc. Then let us consider this further case.
Suppose it should quite suddenly occur to your
mind that you had better take a dagger and go to
the door of Pericles, your o\\'n guardian and friend,
and ask if he were at home, with the design of
kilhng just him and no one else, and his servants
said he was at home : now, I do not say you would
be inchned to do any such thing, but I suppose, if
you are under the impression which at some moment
may well be present, surely, to the mind of a man
who is ignorant of the best — that what is really the
worst is best at some moment — or do you not agree }
ALC. Quite so.
soc. Well then, if you went indoors and saw Pericles
himself, but did not know him, and thought he was
somebody else, would you still venture to kill him ?
ALC. No, upon my word, I should think not.
soc. For your man was, I presume, not anyone
you met, but that particular person whom you
wished to kill ?
ALC. Yes.
soc. And although you might make a number of
attempts, if you always failed to know Pericles when
you were about to commit the act, you would never
attack him.
ALC. No, indeed.
soc. Well now, do you suppose that Orestes would
ever have attacked his mother if he had similarly
failed to know her ?
ALC. I do not think he would.
soc. For presumably he, too, had no intention
249
PLATO
aav yvvoLKa ovhe rrjv orovovv /HTjrepa Sievoeiro
aTTOKrelvaLy aAAd ti]v avros avrov.
AAK. "Eart ravra.
2n. Ayvoeiv apa rd ye roiavra ^eXriov roZs
ovroi SiaKetjjievoig Kal rotavras Bo^as exovatv.
AAK. ^alverat.
2n. Opas ovv, on tj eartv (Lv re ayvoia /cat eariv
OLS Acat e)(ovai ttcos dyadov, aAA' ov KaKov, axj-nep
aprt aoi iSoKei;
AAK. "KoiKev.
D 2n. "Eti roivvv el jSouAet to /xtra rovro im-
GKOTTetv, aroTTOv dv lgojs gol S6^€L€v elvac.
AAK. Tt /LtaAtora, cS ScoKpares";
2n. "Ort, COS" eVos" elrreZv, KLvhvvevei ro ye raJv
aAAcuv eTnarrjficbv KrTJjJia, edv res dvev rov ^eXrl-
crrov KeKrrjfievos fj, oAiya/ctS' P'ev dxjieXelv, ^XaTrretv
he rd TrXeioi rov e^ovra avro.^ oKOTrei, 8e c5Se.
ap ovK avayKalov aoi So/cet elvai, orav ri p,eX-
Xiop,ev rjroL irpdrreiv rj Xeyeiv, olrjdijvai Selv
Trpdjrov rjp^dg elhevat r^ rw ovri elSevat rovd^ o dv
E 7Tpo-)(eLporepix)s ixeXXcojJLev 7] Xeyeiv r) Trpdrreiv ;
AAK. "E/Ltoiye hoKel.
Sn. OvKovv ol p-qropes avriKa rjroL elSores crvp,-
^ovXeveiv ■^ olrjdevres elSevai, avfji^ovXevovacv r)fj,LV
eKaarore, ol /xev Trepi 7roXep,ov re Kal elpTjvrjs, ol
8e TTepl rei)(d)V OLKoSofJuag rj XLp,evcx)v KaraaKevrjs'
145 €1^1 Se Adya>, oaa 8i] nore rj ttoXls Trpdrrei Trpos
dXXrjv TToXiv rj avrr] Kad^ avr-qv, arro rrjs rcov
prjropwv avfi^ovXrjs dnavra ylyverac.
AAK. *AXr]drj Xeyeis.
2n. "Opa roivvv Kal rd em rovrots.
AAK. *Av hvv7]da).
250
ALCIBIADES II
of killing the first woman he met, or anybody else's
mother, but only his o\\ii.
ALc. That is so.
soc. Then to be ignorant in such matters is better
for those who are so disposed and have formed such
resolves.
ALC. Apparently.
soc. So you see that ignorance of certain things
is for certain persons in certain states a good, not
an evil, as you supposed just now.
ALC. It seems to be.
soc. Then if you care to consider the sequel of
this, I daresay it will surprise you.
ALC. What may that be, Socrates ?
soc. I mean that, generally speaking, it rather
looks as though the possession of the sciences as a
whole, if it does not include possession of the science
of the best, will in a few instances help, but in most
will harm, the owner. Consider it this way : must
it not be the case, in your opinion, that when we are
about to do or say anything, we first suppose that
we know, or do really know, the thing we so con-
fidently intend to say or do .''
ALC. I think so.
soc. Well, take the orators, for example : they either
know, or think they know, how to advise us on various
occasions — some about war and peace, and others
about building walls or fitting up harbours ; and in a
word, whatever the city does to another city or within
herself, all comes about by the advice of the orators.
ALC. That is true.
soc. Then observe the consequence.
ALC. If I am able.
^ ainb Schneider, auri. mss.
251
PLATO
2fi. KaAets yap B'qTTOv <j)povLfiovs re /cat a.<f>povag ;
AAK. "Eycoye.
2n. Oy/cow Toj)? /A€i' 77oAAous' a<f>povas, rovs S'
oAtyou? <j>povLixovs ;
AAK. Ovrcos.
2n. OuKow Trpo? Tt aTTO^XeTTOJV afx<j)orepovs ;
AAK. Nat.
B 5X1. *A/)' ow Tov roLovrov avfi^ovXevcLV elSora,
Xojpls rod TTorepov ^eXriov /cat ore ^eXrtov, <^p6-
vLfiov KaXets ;
AAK. Ov Srjra.
2n. OuSe ye, oi/xat, ooTt? to TroAe/xetv auro
otSe x^P'-^ "^^^ OTTore ^eXriov /cat roaovrov xpovov
oaov ^eXriov. rj yap;
AAK. Nat.
2fl. Oi)/<row ovSe et Tt? Ttva aTro/CTivp-wat olSev
ouSe XPVP'^'^^ dcjiaipe'LcrdaL /cat <j>vydha TTOieZv rrj^
TTarplhos, x^P''^ "^^^ orrore ^eXriov Koi ovnva ^eX-
Tiov;
AAK. Ov fxevroi.
C 2n. "OcTTi? d'pa Ti raJv roiovroiv otSev, idv fiev
TTapeTTrjrai avrco rj rod ^eXriarov eTnarrrjfMT] — avrrj
8* rjv rj avrrj S-qTrov rjrrep /cat rj rod (h(j)eXijiov rj yap;
AAK. Nat.
2n . ^povLfJbov be ye avrov (f>rjaop.ev /cat aTToxpcovra
avjJi^ovXov /cat rfj TToXet /cat auToi' avrco' rov 8e jirj
roiovrov^ rdvavria rovrwv. r) ttojs hoKeZ;
AAK. 'E/xot jiev ovrcos.
2n. Tt 8' et Tt? LTTTTevetv 'q ro^eveiv olhev, rj
av TTVKrevetv rj TraXaieiv rj ri rrjs dXXrjs dycovias
^ ToiovTov J. G. Schneider: iroiovvra siss.
252
ALCIBIADES II
soc. Why,surely you call men eitherwise or unwise?
ALC. I do.
soc. And the many unwise, and the few wise ?
ALC. Precisely.
soc. And in either case you name them in reference
to something .''
ALC. Yes.
soc. Then do you call a man wise who knows how
to give ad\ice, without knowing whether and when
it is better to act upon it .''
ALC. No, indeed.
soc. Nor, I conceive, a man who knows what war
is in itself, without knowing when or for how long
a time it is better to make war ?
ALC. Agreed.
soc. Nor, again, a man who knows how to kill
another, or seize liis property, or make him an exile
from his native land, without knowing when or to
whom it is better so to behave ?
ALC. No, to be sure.
soc. Then it is a man who knows something of
this sort, and is assisted by knowledge of what is
best, — and this is surely the same as knowledge of
the useful, is it not ?
ALC. Yes.
soc. And we shall call him wise, and a competent
adviser both of the city and of his own self ; but a
man not so quahfied we shall call the opposite of
these. How do you think ?
ALC. I agree.
soc. And what of a man who knows how to ride
or shoot, or else to box or wrestle or contend in any
253
PLATO
D "f] KaL aX\o ri rcov roiovrcov oaa r€)(vrj otSa/xer, tl
KaAels o? av ^ISfj ro Kara ravrrjv rrjv r€)(yr]v
jSeArtov yiyvo^evov ; dp* ov rov Kara rrjv iTTTTLKriv
Ittttikov ;
AAK. "Eyojye.
2n. Tov Be ye, olfxai, Kara ttjv TTVKrtKrjv ttvk-
TLKOV, rov Se /car' avXrjrLKrjv avX-qriKOV , /cat raAAa
8t]7Tov dva Xoyov rovrois' rj dXXcos ttcos ;
AAK. OvK, aAA' ovrojs.
Sn. AoKel ovv aoi dvayKalov etvai rov nepl rov-
roiv Tt eTTLar-qfiova ovra dpa /cat dvBpa <f>p6vtp,ov
E etvat, iq ttoXXov (^r^cro/xev evSeXv ;
AAK. UoXXov [xevroL vrj At'a.
2n. Iloiav' ovv o'Ui TToXtretav etvat ro^orcbv re
dyadcov /cat avXrjrcov, eVt Se /cat ddXrjroJv re /cat
rwv dXXojv rexi^Lrajv, dvafiefjuyfievcov 8' ev roiovrois
ovs^ dpri €lpT]Kap,ev rcov re avro ro TToXefielv elSorcov
/cat avro ro dTTOKr ivvvvai, rrpos he /cat dvhpibv
prjropLKcbv TToXiriKov (f)var]iJia (f)vaa)vro)v, arrdvrcov
he rovrojv ovrcov dvev rrjs rov ^eXriurov eTnGr-qp,f]s
/cat rov elhoros, onore ^eXriov evl e/caoroj rovrcov
146 )(p7JadaL /cat Trpos riva;
AAK. ^avXrjv rivd eycoye, c3 HcoKpares.
2fl. OatTys" ye av, olp^ai, OTTorav opcorjs eva
CKaarov avrcov ^iXormovfievov re /cat vefiovra ro
rrXelarov rrjs iroXirelas
rovrcp ixepos,
Iv* avros avrov rvyxdvr) Kpdnaros cov
Xeyo) he ro /car' avrrjv rrjV rexvrjv ^eXricrrov
^ ods Dobree : oh jiss.
254
ALCIBIADES II
other sport, or do anything that we know by rule of
art ? \\Tiat do you call him who knows what is
better done by rule of that particular art ? Do you
not say that he who goes by the rules of riding is a
good rider ?
AJJC. I do.
soc. And the rules of boxing, I suppose, make a
good boxer, and those of flute-playing a good flute-
player, and so, on the same lines,^ I presume, with
the rest ; or is there any difference ?
ALC. No, it is as you say.
soc. Then do you think it inevitable that he who
has some knowledge about these things should also
be a -wise man, or shall we say he comes far short
of it?
ALC. Far short of it, I declare.
soc. Then what sort of state do you suppose it
would be, where the people were good bovsTnen and
flute-players, together with athletes and artists in
general, and mingled with these the men whom we
have just mentioned as knowing war in itself and
slaughter in itself, and orator-\\indbags too with
their pohtical bluster, but all of them lacked this
knowledge of the best, and none knew when or upon
whom it was better to employ their respective arts ?
ALC. A paltry one, I should call it, Socrates.
soc. Yes, you would, I expect, when you saw each
one of them \ying with the other and assigning the
largest part in the conduct of the state to that
Wherein himself is found most excellent,*
I mean, what is done best by rule of his particular
* dfci X67o«' occurs, with the genitive, in Tim. 29 c ; the
normal Platonic phrase for our passage is u:ffavT(as.
* Cf. Gorg. 484 e (Eurip. Antiope, fr.).
255
PLATO
yiyvojjbevov rod 8e rrj TroAei re Kai avrov avrco
PeXricTTOV OVTOS ra 77oAAa SLrjjjiapr'qKOTa, aire
olfiai,, av€V vov So^rj TreTTiarevKora. ovtcos 8e
B TOVTCDV exovTOJv, o.p' ovK dv 6pd(x)g XdyoLfiev
(jxivres ttoXXtjs rapaxrjs re Kal dvojjiLas fiearriP
ctvai rrjv Toiavrrjv iroXiTeiav ;
AAK. Opdcjs jJievTOL VT) Aia.
2n. OvKOVV dvayKOLOv rjfilv eSo/cet ol7]d'fjvai
helv TTpojrov rjpids eiSeVat -^ ro) ovri etSeVat rovro,
o dv TTpoxetpcos fxeXXcopiev rj Trpdrrew r) Xeyetv ;
AAK. 'ESd/cet.
2n. OvKovv Kov /xev Trpdrrrj a ti? oiSev rj So/cet
eiSeVat, TTapeTTrjrai 8e to <x><j>€Xip.oig , Kal Xvai-
C TeAowTcos" 17/^5? e^eti' /cat r/^ voXeL Kai avrov
avrw ;
AAK. rico? ydp ou;
2n. 'Eav 8e y', olfxai, rdvavria rovrcov, ovre rfj
TToXei ovr avrov avrw;
AAK. Ov Sryra.
2n. Tt 8e; /cat vw en cocraurcus" crot So/cet t^
aAAo)? TTOis ;
AAK. Ou/c, dAA' ovr a>s.
2n. *A/3' ow e(f)7jada KaXeXv rovs p-^v ttoXXovs
d<j>povas, rovs 8' oXiyovs ^povip^ovs ;
AAK. "Eyojye.
2n. Oj)/cow (^ajxev ttoXiv rovs ttoXXovs hi,rjp,aprrj-
Kevai rov ^eXriarov, cos ra TToXXd ye, otp^ai, dvev
vov ho^Tj TTeTTcarevKoras .
D AAK. Oa/Aev yap.
2n. AvarireXel dpa rols ttoXXoIs [Mrir ei8ei/ai
fjirjSev p,rjr^ o'ieadai elSevai,, etTrep ye /xaAAov Trpo-
6vp,^aovrai irpdrreiv puev ravra, drr* dv clbdjaiv
256
ALGIBIADES II
art — while he is entirely off the track of what is best
for the state and for himself, because, I conceive, he
has put his trust in opinion apart from intelligence.
In these circumstances, should we not be right in
saying that such a state is one great mass of turmoil
and lawlessness ?
ALC. We should, upon my word.
soc. And we took it to be necessary that we should
first think we know, or really know, anything that
we confidently intend either to do or to say ?
ALC. We did.
soc. And if a man does what he knows or thinks
he knows, and is assisted by knowing how to make it
beneficial, we shall find him profitable both to the
city and to himself .''
ALC. Certainly.
soc. But if, I suppose, he does the contrary, he
will not be so either to the city or to himself ?
ALC. No, indeed,
soc. Well then, do you still take the same view
now as before, or do you think differently ?
ALC. No, I take the same view.
soc. And you said you called the many unwise, and
the few wise ?
ALC. I did.
soc. So now we repeat oiu- statement that the many
have missed getting the best because in most cases,
I conceive, they have put their trust in opinion apart
from intelligence.
ALC. Yes.
soc. Then it is an advantage to the many neither
to know nor to think they know anything, if they are
going to be specially eager to do what they know or
VOL. VIII 8 257
PLATO
7] olr]d(x)aLv etSeVat, TTpaTTovres Se ^XairrecrdaL ra
ttAcicu jxdXXov T] (h^eXeladai,.
AAK. ^ AXiqd ear ar a Aeyet?.
Sn. 'Opas ovv, ore €<f)T]v KivhvveveLV to ye
E Tcbv dXXojv eTnarrjiiayv KrijiJia, idv ris avev rrjs rod
^eXriarov eTTLcm^fJirjg KCKTrjfJievos fj, oXiyaKis fiev
(x>j)eXeZv, ^XoLTTTecv 8e to, TrAeico tov €)(ovr^ avro,
dp' ov)(L TO) ovTi 6pdd)s i(l)aLv6iJLr]v XeyuiV ;
AAK. Kat el fMT] t6t€, dXXd vvv fioL So/cet, c5 SctJ-
K pares.
5n. Aet dpa Kal ttoXlv /cat i/jvx'rjv rr)v pieXXovaav
6pdd)s ^idxjeadai ravrrjs rTJs eTTiarrjfMrjs dvre)(e-
adat, drexviJos wanep dadevovvra larpov rj rivos
Kv^epvqrov rov da<f>aX(x)s p-eXXovra ttXcXv, dvev
147 ydp ravrrjs,^ oaiprrep dv Xap^irporepov^ eTTovpiarj ro
rrjs rvxy]S^ "^ Trepl ;j(;/37y/xara)v Kr-qaiv rj oco/xaros
pcx}p.rjv y] Kal aAAo ri rd)v roiovrcov, roaovru)
/xet^cu dfJbapr-qfMara 0,77' avrd)v dvayKolov eariv, <hs
eoLKe, yiyveadai. 6 he Sr] rrjv KaXovp,evrjv ttoXv-
p.adiav re Kal rroXvrexyiav KeKTrj/Mevog, 6p<j)av6g 8e
ojv ravrrjs rrjs eTTiarrjpLris , dyo/xevos 8e vrro fxids
CKdcrrrjs rdJv dXXcov, dp' ovp^t rw ovri SiKaLws
TToXXo) x^'-H'dJvi, ;)^p7JCTeTat, dr' , olp^ai, dvev Kv^ep-
vijrov SLareXojv ev rreXdyei, XP^^^^ °'^ p,aKp6v ^iov
B deoiv; ware uvpu^aiveiv fMoi, So/cet /cat evravda ro
rod TTOiTjrov, o Xeyet Karrjyopcov ttov rivos, cos
dpa 77oAAa [xev rjTrlararo epya, KaKdjs 8e, (f>r]criv,
rjTTLcrraTo rrdvra.
AAK. Kat Tt St] TTore avix^aivei ro rod iroLrjrov,
^ Avev yap rairyis transp. Lennep : ante ij wepl xpvf^o.''''^^ Mss.
^ XaixwpoTepov Lennep : ixi) wpbrepov mss.
* Ti'xns Stallbaum : ypvxn^ mss.
258
ALCIBIADES II
think they know, but are likely on the whole, in
doing it, to be injured rather than benefited.
ALC. That is very true.
soc. So you see that when I said it looked as though
the possession of the sciences as a whole, where it did
not include the science of the best, in a few cases
helped, but in most harmed the oA\Tier, I was
evidently right in very truth, was I not }
ALC. Though I did not then, I think so now,
Socrates.
soc. Hence the state or soul that is to hve aright
must hold fast to this knowledge, exactly as a sick
man does to a doctor, or as he who would voyage
safely does to a pilot. For without this, the more
briskly it is wafted by fortune either to the
acquisition of wealth or to bodily strength or aught
else of the sort, the greater will be the mistakes in
which these things, it would seem, must needs involve
it. And he who has acquired the so-called mastery
of learning and arts, but is destitute of this knowledge
and impelled by this or that one among those others,
is sure to meet with much rough weather, as he truly
deserves ; since, I imagine, he must continue vvithout
a pilot on the high seas, and has only the brief span
of his hfe in which to run his coiu-se. So that his case
aptly fits the saying of the poet, in which he com-
plains of somebody or other that
Full many crafts he knew : but still
He knew them all so very 111.^
ALC. WTiy, how on earth is the poet's saying
^ Quoted from the mock-epic Margites, of which only this
and five other lines have survived. The hero, Margites,
became the proverbial t3rpe of a blundering idiot, and the
poem was generally attributed to Homer
259
PLATO
o) IjcoKparcs; e^i-OL fxev yap ouS' oriovv 80/cet
vpos Xoyov elprjKevai.
2n. Kat [xdXa ye Trpos Xoyov aAA' alviTTerai, &
^eXriare, /cat odros /cat 01 aAAot Se TTOtTyrai cr;^e8ov
Tt Travres'. ecm re yap (f)vcr€t TTOi-qriKr] rj avp^Traaa
C alviyfiarwSrjs /cat 01) tou Trpocrrvxovros dvSpos
yvcopiaai' ert 8e tt/oos' toj ^vaei roiavrrj elvai, orav
Xd^rjrai dvhpos (f)6ov€pov re /cat {xrj ^ovXofxevov
rjfiiv ivBeiKwadai dAA' diroKpinTTeadai on /xaAicrra
TT^v auTou ao(f)Lav, VTrepcfyvios Brj to ■x^prjp.a d)S Sva-
yviocrrov <j)aiverai, 6 ri ttotc voovaiv eKacrros avrcbv.
ov yap S-QTrov "Opuqpov ye tov deiorarov re /cat
aocfxLrarov TTOLTjrrjv dyvoeXv So/cetj, cos" ov)( olov re
rjv eTTLGTaadai KaKWS' eKelvos ydp eariv 6 Xeycov
TOV ^lapyirrjv ttoXXo. fiev inlaTaadaL, KaKws Se,
D (fy-qai, irdvTa rjTrlaTaTO^' aAA' alvirTerai, oi/iai, Trap-
dycov TO KaKcos fxkv avTt tov /ca/cou, to Se i^Trtora-
To dvTL tov eTTLCTTaadai,' yiyverai ovv avvTedev e^o)
fxev TOV p.€Tpov, eari 8' o ye ^ovXerai, u)s tt-oAAo,
jxev rjTTLaTaTO epya, /ca/cov he -^v eiriaTaadai
avTO) TvdvTa Tavra. SrjXov ovv otl etrrep rjv avrcp
KaKOV TO TToXXd elSevai, <j)avX6s tls a)v eTvy^avev ,
eiTTep ye TTioTevew Set rot? Trpoetpr^jLteVot? Aoyot?.
E AAK. 'AAA' ep,ot /xev 80/cet, u) HojKpares' rj
^aXencos y' dv aAAot? rtat TrtcrreucratyLtt Aoyots",
etnep pbrjBe tovtols.
5n. Kat opddJs ye' crot SokcX.
AAK. IlaAtv ay fxoi 80/cet.
5n. 'AAAo. ^e'pe Trpo? Ato? — opas ydp S-qirov
Tr]v drroplav oar] re /cat oia* ravTTjs Sr) /cat av /jloi
'^ TjTriffTaTo Bekker: ewicTTaadaL mss.
^ This trick of twisting the words of a quotation into an
260
ALCIBIADES II
apposite, Socrates ? For to my mind it has nothing
to do with the point.
soc. It is very much to the point : but he, good
sir, hke almost every other poet, speaks in riddles.
For poetry as a whole is by nature inchned to
riddling, and it is not ever\- man who can apprehend
it. And furthermore, besides haxing this natural
tendency, when it gets hold of a grudging person
who ^vishes not to show forth to us his o^^^l wisdom
but to conceal it as much as possible, we find it an
extraordinarily difficult matter to make out whatever
this or that one of them may mean. For surely you
do not suppose that Homer, di\inest and ^\isest of
poets, did not know it was impossible to know ill ;
for it is he who says of Margites that he knew many
things, but knew them all ill : but it is a riddle, I
think, in which he has made " ill " stand for " evil,"
and " knew " for " to know." So if we put it
together, letting the metre go, indeed, but grasping
his meaning, we get this : " Full many crafts he
knew, but it was evil for him to know them all." ^
Then clearly, if it was evil for him to know many
things, he was in fact a paltry fellow, assuming
we are to believe what we have previously argued.
ALc. But I think we may, Socrates : at least, if I
cannot believe those arguments of ours, I shall find
it hard to trust any others.
soc. And you are right in so thinking.
ALC. I repeat that I think so.
soc. But come now, in Heaven's name— for I
suppose you see how great and strange is our per-
plexity, in which you, as it seems to me, have your
unnatural meaning is quite characteristic of Socrates. Cf,
Protag. 343-7.
261
PLATO
BoKels K€Koi,va>vr)K€vai,' fxera^aXXofjuevos ye rot
dvo) /cat Karoj ouS' otlovv Travrj, aAA' o Tt av fxa-
Xiara aoi Bo^r], rovro koI e/cSeSu/ceVat av Kat
148 OVKCTL (LaavTOJS SoKetv — el ovv aoi y' eVt /cat vw
ificjyavrjs yevofxevos 6 Oeos, irpos ov rvyxo-vcLs
7Topev6fM€vos, ipojT'qaeLe, Trplv otlovv ev^aadai, ae,
et i^apKeaei crot eKeivwv ri yeviaOai (Lvnep /cat €V
cipxf] eXeyero, etre avra> aot eTnrplijjeiev ev^aadai,
Tt ttot' av otet r) tcov Trap' eKelvov SiSoiJievcov XajJt,-
^dvcov t) avros €V^dp,evos ycveadai rod Kaipov
Tvxelv ;
AAK. 'AAAa {xd rovs deovs, iyco ybkv ovOev dv
exoifiL aot eiTTelv, (L Sa»/cpare?, ovtcjs' aAAa fxapyov
B Tt /xot So/cet etvat, /cat cti? aAT^^ois" ttoAAt^S" (f)vXaKrjs,
07TC0S [MTj XrjaeL tls avrov €Vxop.evos fiev /ca/ca,
BoKcbv 8e rdyadd, eVetT* oAiyor CTTiaxdiv, oirep
/cat en) e'Aeye?, 7raAtva;87^, dvevxojMevos drr dv to
TTpwTOV eu^rjTai.
isn. 'Ap' ow ovxL etScus" Tt irXeov rjfxcov 6 TTOtTjTTys',
ou /cat ev dpxfj tov Xoyov eTre fxvqaOrjv, ra SetAa^
/cat evxo}J.€vois diraXe^eiv eKeXevev;
AAK. "E/xotye 8o/cet.
Sn. TouTov fxev Toivvv, cS 'AXKi^idSr], Kat,
C AaKchaLfMovioL rov TroLrjTrjv e^TjAco/cdres', e'tVe /cat
auTot ouTcos" i7T€aK€Hfji€VOL, Kttt tSto, /Cat Br]p,oaLa
e/caCTTOT€ TTapaTrXrjoiav €VXT]v evxovrai, to, /caAd
CTTt rot? aya^ots" tou? deovs SiSdvat KeXevovTes av
a<f}l,aLV avTols' TrAetoj^ 8' ouSei? av eKeivayv ev^a-
fievcov aKovaeiev. roiyapovv els to TraprJKOv rov
^ dei\a Buttmann : deiva, drjXa mss.
^ irXeiw Burnet: ttX^ov, irXeiuv MSS.
262
ALCIBIADES II
share ; for you change about from this side to that
without settHng down for a moment, but as soon as
you are firmly con\inced of a thing you seem to slip
out of it again and cease to hold the same view — well,
if the god to whom you are going should even now
appear to you and ask, before you uttered any prayer,
whether you would be content to obtain one of those
things which were mentioned at the beginning, or
whether he should leave you to pray as you were,
how do you suppose you would make the best of
your chance — by accepting his offer, or by praying
for something on your own account ?
ALC. Well, by the gods, I could not answer your
question, Socrates, offhand. Why, I take it to be a
fatuous request,^ when it is really a case for great
caution lest one pray unawares for what is evil while
thinking it to be one's good, and then after a little
while, as you were saying ,2 one change one's tune
and retract all one's former prayers.
soc. And did not the poet whom I quoted at the
beginning of our discussion ^ know more than we,
when he bade us pray for the averting of what is
grievous, even though we pray for it ?
ALC. I think so.
soc. Then it is their admiration of this poet,
Alcibiades, or perhaps the result of their own study,
that causes the Spartans to offer a similar prayer
whether the occasion be private or pubhc — that the
gods will give them for their own benefit the beautiful
as well as the good : more than this no one can ever
hear them pray for. The consequence is that to the
1 i.e., that I should answer offhand. The pun in ndpyov,
alluding to the " fatuous " Margites, cannot be rendered in
English.
* 142 D. » 143 A.
263
PLATO
Xpovov ovhevcDV t^ttov evrvx^ls elalv dvdpcoTTOL'
et 8' apa kol ovix^e^rjKev avrols ware \ir\ Trdvra
evrvx^^v, dAA' ovv ov 8ta rrjv cKelvcov evx^v- IttI
D Tols deoXs 8' ioTLV a>ar€, olp.aL, /cat 8i8ovat arr' av
TLS €VXop'€Vos TvyxoLvrj Kal ravavrta rovrcov.
BouAo/xat 8e croi /cat erepov ti Sirjy-qaaadai, 6
TTore rJKOvaa tcjv Trpea^vrepcov tivwv, cos ^AOrjvaLOLS
/cat Aa/ceSai/i.ovtots' 8ta^opas' yevofievr]? avve^aivev
del rfj TToAet rjfMcov ware Kal Kara yrjv /cat Kara
ddXarrav , onore /xax^ yevoiro, Bvarvx^Zv /cat
jjLTjSeTTore BvvaaOai Kparrjaaf rovs ovv ^ Adrjvaiovs
dyavaKTOVvras tw Trpaypbari /cat aTTopovfJuevovs ,
rivi XP^ P'VX^^fJ "^^^ TrapovroiV /ca/ccov aTTorpoTTrjv
E evpeZv, ^ovXevofMevois avrols So/cetv Kpariarov
€tvat TTepupavras Trpos " Apip.(x>va eKcZvov iTrepwrdv
en 8e Trpos rovrois rdSe, Kal dvd^ orov Aa/ce8at-
fxovLOts ot deol [xdXXov vlktjv 8t8dacrtv rj a(f)iaiv
avrols, ot rrXeiaras, <j)dvai, fiev dvaias Kal /caAAt'crra?
ra}v 'EAAt^vcov dyop,ev, dvadrjixacri re KeKoapL-q-
Kafiev rd lepd avriov cos ovSeves aAAot, irop^Tras
re TToXvreXeardras Kal aepivordras ehcopovp,e6a
rots deoLs dv' eKaarov eros, Kal ereXovp,ev XP'^P''^'^^
149 oaa oyS' ot d'AAot avfjirravres "^XXiqves' Aa/ce8at-
fiovLOLS 8e, (f)dvai,, ouSeTrcoTTor' ijJieXrjaev ovoev
rovrcov, dAA' ovrcos oXcycopcos 8td/cetvTat Trpo?
Toys' deovs, oiore /cat dvdTTrjpa dvovatv eKaurore
Kal rdXXa Trdvra ovk oXiyco evheearepcos rLfxcoaiv
7]7Tep rjfMels, XPVH'^'^^ ovSev eXdrrco KeKrrfpbevoi rrjs
rjfjierepas TToXecos- e^rel Br) elprjKevac ravra /cat
^ This seems to be the meaning of the Greek, which is
certainly not Platonic. In Aristotle, Phys. iv. 13. 5 6 irapriKuv
XP^fos means " past time."
264
ALCIBIADES II
present time * they have been just as fortunate as any
other people ; and if it has befallen them to be not
invariably fortunate, it was anyhow not owing to
their prayer. It rests with the gods, I conceive, to
give us either what we may pray for or the reverse.
And I would hke to give you an account of some-
thing else, which I once heard from some of my
seniors. A quarrel ha\ing arisen between the
Athenians and the Spartans, it befell our city to be
always unsuccessful in every battle by land and sea,
and she could never win a victory. So the Athenians,
in their annoyance at this result, and at a loss for
some means of finding a dehverance from the trouble
they were in, took coiuisel together and decided that
the best thing they could do was to send and inquire
of Ammon ^ ; and moreover, to ask also for what
reason the gods granted victory to the Spartans
rather than to themselves : " for we " — such was the
message — " offer up to them more and finer sacrifices
than any of the Greeks, and have adorned their
temples vnth votive emblems as no other people have
done, and presented to the gods the costhest and
statehest processions year by year, and spent more
money thus than all the rest of the Greeks together.
But the Spartans have never taken any such pains,
and indeed are so neglectful in their behaviour to the
gods, that they make a practice of sacrificing defec-
tive victims, and generally are very much behind us
in the honours that they pay, though the wealth
they possess is quite equal to that of our city." When
* An Ethiopian god whose cult spread over Egypt, and
through Cyrene to various parts of Greece : he had temples
at Thebes and Sparta, but the famous one in the Libyan
desert is probably meant here.
265
PLATO
CTTcpcorijaai,, ri XPI Trpdrrovras avrovs rcbv
TTapovTcov KaKwv aTTaXXayrjv evpeiv, aAAo /xev
B ovdev dTTOKpcOrjvai rov irpo^iqrriv — rov yap deov
ovK edv SrjXov on — KoXeaavra 8e avrov, ^Adrjvaioig,
<j)dvai, raSe Ae'yei "Ap.p.ojv (firjalv dv ^ovXeadai
avrcp TTjv AaKeBai fiovLcov €V(jirjjj,i.av etvai fiaXXov
7] rd avfJbTTavra tcov 'EXXt^vojv lepa. roaavra
€L7T€LV, OVK€TL TTepaLTepO). T7JV y' OVV €V<f}'r]IJt,LaV OVK
dXXrjv TLvd [MOL SoKcl Xeyetv 6 deos •^ r'qv evx^^v
avTcbv eari yap rep dvri ttoXv hia^epovcra rcov
C dXXcov. ol fiev ydp dXXoi "EAAtji^c? ol fxev xP^(^d-
K€pa>s ^ovs 7TapaaT'r](Tdp,€Vot, erepot S' dvadiqp,aaL
ScopovfxevoL rovs deovs, evxovTai drr^ dv tv^XI
ravra, dv re dyadd dv re /ca/ca* ^Xaacf)r}fMovvra}v
OVV avrcbv dKovovreg ol deol ovk airohexovrat ras
TToXvreXels ravraal 7Top.Trds re /cat dvaias. aAAo.
So/cet pLOi TTcXXrjs (f)vXaKrjs SelcrOaL /cat a/ce</»e cos", o
Ti TTore prjreov earl /cat fxiq.
Eupi^crets' 8e /cat Trap' 'Op.ripcp erepa TTapa-
TrX'qcTLa rovrois elpr]p.eva. (^rjol ydp rovs Tpojag
D eiravXiv 7TOLovp.evovs
epheiv ddavdroiGi reXrjeaaas eKaropb^as'
rrjv 8e Kvlaav e/c rov TreStou rovs dvefiovs <j)epeLv
ovpavov elaa>
'qSelov rrjs S' ov Tt deovs fxaKapas SareeaOat,
ou8' edeXeiv pidXa ydp a<j)iv d-nrixdero "lAto? Ipy]
E /cat YipiapLos /cat Aaos" evpi,p.eXioj flptajuoto'
uyare ovhev avrots "^v irpovpyov dvetv re /cat Sojpa
^ The use of a-KOKpid^vaL for " answered " instead of the
266
ALCIBIADES II
they had so spoken, and added the question, -svhat
they should do in order to find a dehverance from
the trouble they were in, the prophet's only answer^ —
evidently it was all that the god allowed — was to call
them to him and say : " Thus saith Ammon to the
Athenians : I would rather have the reverent reserve ^
of the Spartans than all the ritual of the Greeks."
So much he said, and not a word further. Now by
" reverent reserve " I suppose the god could only
mean their prayer, since in fact it differs greatly
from those that are generally offered. For the
Greeks in general either lead up bulls with gilded
horns, or else present the gods with, votive emblems,
and pray for any odd thing, whether it be good or
bad : so when the gods hear their irreverent speech
they reject all these costly processions and sacrifices.
Whereas I think we ought to be very cautious, and
fully consider what is to be said and what is not.
And in Homer too you Mill find other tales of a
similar sort. For he relates how the Trojans, in
making their bivouac.
Sacrificed to the immortals perfect hecatombs,
and how the Avinds bore the sweet savour from the
plain into heaven :
But the blessed gods partook not of it, nor would have it.
For deep was their hate against holy Ilium,
And Priam, and the folk of Priam of the good ashen spear.'
So it was nothing to their purpose to sacrifice and
usual airoKpivaadai is evidence for placing the writer a good
deal later than Plato.
* ev(f>rj/jLia means " avoidance of speech that may offend " —
the opposite being ^Xaarprt/jUa.
* The four lines directly quoted are not in our manu-
scripts of Homer, but have been inserted in modern texts as
II. viii. 548, 550-2.
267
PLATO
reXetv [Marrjv, deals a7T7])(67]fj,€vovs • ov yap, oi/xai,
TOIOVTOV icTTL TO TCOV dcCOV, WOTC VTTO ScbpiOV
irapdyeaOai olov KaKov roKLaTtjv oAAa Kal rjnels
evijOrj Xoyov Xeyopuev, a^LOVvres Aa/ceSat/xovtcov
ravrrj irepLelvaL. Kal yap av Setvov etrj, et Trpos
TO, Swpa Kal TO.? Ovaias oiTro^XeTTovaiv rjfiojv ol
deoi, dAAd pLTj Trpos rrjv i/rup^i^v, av rts oglos Kal
150 BtKatos cov TvyxavT]. ttoXXu) ye p,aXXov, ot/xat,
Tj TTpos Tcts" rroXvreXeZs ravras TTOfMnds re /cat
Ovaias, as ovSev KcoXvei, ttoXXol p.kv els deovs, ttoXXo.
8' els dvdpdiTTOVs rjiMapTTjKoras Kal lSi,<xmrjv Kal
ttoXlv eyeiv dr' eKaarov eros reXelv ol 8e, are ov
ScopoBoKoi ovres, Kara^povovaiv aTravrcov rovrwv,
ws (fyrjCTLV 6 deos Kal decov nTpo^r]rrjS. KLvhvve^6eL
yovv /cat Trapd deoZs Kal Trap" dvOpcorrois rots vovv
e-)(ov(Ji St/catocrw7j re Kal (jipovrjcris 8La(f)ep6vTCOs re-
B rLfirjadai. (f)p6vLiJ,0L Se /cat St/catot ovk dAAot rives
elaiv {riY rwv elSorcov d Set irpdrreiv /cat Xeyeiv
Trpos deovs Kal Trpos dvdpa>TTovs. ^ovXolpirjv S' av
/cat TTvOeadai 6 ri TTore ev vcp e^^is TTpos ravra.
AAK. 'AAA' ifxoi, c5 Ha)K pares, ovk dXXrj tttj
8o/cet ^ fjTTcp aoi re Kal rco deep- ovBe yap av ecKos
etrj dvrLilir](f>ov e/xe rw dew yeveadai.
2fl. OvKovv pbeiJivrjcraL ev TToXXfj dTTopia (jiaaKOiV
elvai, oTTcos p^rj Xddrjs aeavrov evxdp,evos /ca/ca,
C So/ccDv 8e dyadd;
AAK. "Eyojye.
2n. 'Opas ovv, d)s OVK da^aXes aoi eariv eXdetv
Trpos rov deov ev^op,evcp, Iva P'Tjb^ dv ovrco rvxj],
^Xaacl>rjp,ovvr6s oov dKovcov ovdev dTToSe^7]rai rrjs
dvaias ravrrjs, rv)(6v Be /cat erepov ri TrpoaaTTO-
^ Tj del. Winckelmann.
268
ALCIBIADES II
pay tribute of gifts in vain, when they were hated
by the gods. For it is not, I imagine, the way of
the gods to be seduced with gifts, hke a base usurer.
And indeed it is but silly talk of ours, if we claim to
surpass the Spartans on this score. For it would be
a strange thing if the gods had regard to our gifts
and sacrifices instead of our souls, and the piety and
justice that may be found in any of us. Far rather
at these, I beheve, do they look than at those costly
processions and sacrifices which are offered, it well
may be, by indi\-idual and state, year in, year out,
though they may have offended greatly against the
gods, or as greatly against their neighbours. But
the gods are not to be won by bribes, and so they
despise all these things, as Ammon and the holy
prophet say. Certainly it would seem that justice
and ^\^sdom are held in especial honour both by
the gods and by men of intelligence ; and 'snse
and just are they alone who know what acts and
words to use towards gods and men. But I should
like now to hear what may be your opinion on the
subject.
ALc. Why, Socrates, it in no wise differs from yours
and the god's ; for indeed it would not be fitting
for me to record my vote against the god.
soc. And you remember you professed to be in
great perplexity lest you should pray unawares for
e\il, while supposing it to be good }
ALC. I do.
soc. You see, then, how unsafe it is for you to
approach the god with your prayers, for it may
chance that when he hears your irreverent speech
he will reject your sacrifice altogether, and you may
perhaps be accorded some other bad thing as well.
269
D
PLATO
Xavarjs. e/zot fj.ev ovv SoKel ^eArioTOV etvat
7)av)(Lav €X€tv. rfj /xev yap Aa/ceSat/xov'tcov evxfj
Sto. TT7V fxeyaXoi/jvxtav — rovro yap KoXXiorov rcbv
iv dcf)po(jvvrj ye ovofMarcov — ovk av ot/xai ae ideXeiv
XP'fjcrdoii- dvayKalov ovv icrrl TrepLfieveiv, ecus
dv ris p-d-Orj, (x)s Sei Trpos deovs /cat Trpos dvdpcoTTovs
St,aK€Lcr6aL.
AAK. riore ovv irapecrrat, 6 XP^^^^ ovrog, c5
HcoKpareg, /cat ris 6 Traihevaajv; TJSLara yap dv
fJbOL SoKCO tSetV TOVTOV TOV dvdpCOTTOV TLS eOTlV.
5n. OwTO? (S jLte'Aet Trept crou. dAAo. 8o/cet //.oi,
(xiOTTCp TO) AlO/X7J8et <^17(Tt T17V 'A^Tji/av "Ofjbrjpos (XTTO
Tcuv o^daXjJLcbv d<^eXeiv rrjv dxXvv,
o(f)p^ €v yiyvaxjKoi rjfMev Oeov rjhe /cat dvSpa,
E ovTO) /cat (Tot Setv dno rrjs 4'^XV^ irpuyrov rrjV
dxXvv d<j>eX6vra, t] vvv Trapovaa rvyxdvei, ro
TrjviKavr' rjh-q Trpoacftepeiv 8t' J)v /xeAAets" yvdxrecrdai
rip,ev KaKov i^Se /cat iadXov. vvv fiev yap ovk dv
fiOL So/cet? Svvqdrjvai.
AAK. 'A^atpetVoj, etVe ^ovXerai rrjv dxXvv etre
aAAo Tf COS" eyco TrapecrKevaafxai [MTjdev dv (jivyelv
rdjv VTT eKeivov vpoaraTTop,€vojv , oaris ttot earlv
dv9po)7Tos,^ €t ye fieXXoifj-i ^eXricov yeviaOai.
151 2n. 'AAAo, jU-T^v /cd/cetvoj davixaarrjv oa'qv Trepl
ae irpodvp.iav ex€i.
AAK. Ets Tore roLVVv /cat ti^v dvaiav dva^dXXe-
adai Kpdriarov elvai /xot 8o/cet.
2n. Kat opdcos ye aoi SoKel- a(j(j)aXeaTepov yap
icTTLV 7j TTapaKLvhwevetv rocrovrov kIvSvvov.
AAK. 'AAAo, TTcos, CO TicoKpares ; /cat fxrjv rovrovl
' &v$puiros Schanz : dvdpuiros, 6 dfOpuiTros Mss.
270
ALCIBIADES II
In my opinion, therefore, it is best to hold your
peace : for I expect you ^vill not consent to use the
Spartan's prayer, you have such a romantic spirit — to
give it the fairest of folly's names. ^ It is necessary,
therefore, to bide one's time until one can learn how
one should behave towards gods and men.
ALC. Well, when >\-ill that time arrive, Socrates,
and who is to be my instructor ? For I feel I should
very mu(ih like to see who the man is.
soc. It is he who is concerned about you. But I
think, as Homer relates how Athena removed the
mist from the eyes of Diomede,
That he might well discern both god and man,*
so you too must first have the mist removed which
now enwraps your soul, and then you will be ready
to receive the means whereby you will discern both
evil and good. For at present I do not think you
could do so.
ALC. Let him remove the mist or whatever else
he hkes to call it : for I am prepared to obey every
one of his commands, ■without shirking, whoever the
man may be. so long as I am to be the better for
them.
soc. I tell you, he on his part is prodigiously
anxious to help you.
ALC. Then I think it best to defer the sacrifice also
till the time comes.
soc. And you are quite right : for that is safer
than running so serious a risk.
ALC But how say you, Socrates ? Look now, I
1 Cf. 140 c. 2 n. V. 127.
271
PLATO
rov are<j)avov, eireihri /xot hoKels KaAco? cru/x-
^e^ov\evK€vai, aol TrepiOiqao)- rols deols 8e Kat,
B are(f)dvovs Kat raAAa Trdvra rd vofMilofJueva rore
Sa>CTO/xev, orav eKeivrjV ttjv rnxipav eXdovcrav lSco.
•n^et 8' ov Sid jJbaKpov rovrwv deXovrcov.
2n. 'AAAa 8e%o/xat Kat rovro, Kat aAAo Se dv Tt
Tc3v Trapa aou Sodevrcuv rjSecus tSot/xt Se^ajxevov
ifjiavrov. ojuTrep Se Kat c5 Kpeojv KvpnTthr] TreTrotTj-
rat Tov Tetpecrt'av ISchv exovra rd aTe(f)rj Kat
aKovaas arro tcov TToAe/AtW dirap^ds aindv etXt]-
(f>evai Sio. T17V rexi'fjv,
olojvov idefM-qv, j)r]ai, KoWiviKa <ad>^ ar€(f)7]'
iv ydp KXvhcovi Ketjite^', waTvep olada av
Q ovrco Se Kayoj irapd crov rr]V So^av raxjr-qv olcovov
ridefiai. Sokco Se jxot, ovk iv eXdrrovi KXvSoivi
rov KpeovTos etvai, koI ^ovXoifxrjv dv KaXXiviKos
yeveaBa.i rcov acbv ipaarajv.
i era Eur. Phoen, 858 : om. mss.
272
ALCIBIADES II
will crown you with this garland, as I consider you
have given me such good ad\ice ; and to the gods
we shall offer both garlands and all the other
customary things when I see that day has come.
And come it will ere long, if they are willing.
soc. Well, I accept this gift ; and anything else
besides, that you may give me, I shall be only too
happy to accept.^ And as Euripides has made Creon
say when he sees Teiresias wearing his wreaths, and
hears that he has obtained them, on account of his
art, as ftrst-fruits of the spoils of war :
As omen good I take thy victor's wreaths ;
For in the waves we labour, as thou knowest, — *
so do I take this opinion of yours as a good omen.
For I consider I am no less wave-tossed than Creon,
and would hke to come off victorious over your
lovers.
* The Greek here is literally — " I should gladly see myself
to have accepted " — which seems very unplatonic.
* Eurip. Phoen. 858-9. The blind prophet Teiresias has
been crowned by the Athenians for the aid he has given them
in a successful war. Eteocles, the young king of Thebes,
has left the city in charge of his uncle Creon while he is
fighting his brother Polynices for the possession of the
throne.
VOL. VIII T 273
HIPPARCHUS
INTRODUCTION TO THE HIPPARCHUS
The Hipparchus is probably not a genuine work of
Plato, who would surely have conducted the dis-
cussion with more grace and spirit and consecution.
Nevertheless it is not without interest to the student
of the Platonic dialogues. The subject — the mean-
ing of the common phrase, " a lover of gain,"
and its general handling, are truly Socratic, and
the language shows that the writer had a fairly close
and accurate grasp of Platonic idiom. A series of
definitions are suggested by Socrates' anonymous
companion, and these are in turn exposed as con-
flicting with each other or the truth. After proving
that gain is not made from worthless things, and
that it is not the same as good, Socrates gives an
account of the wise and beneficent rule of Hipparchus'
in Athens (527-514 B.C.), and of the cause of the
conspiracy which brought about his death. This
digression, although it gives its name to the Avhole
dialogue, is connected with the conversation by
but one flimsy thread — one of the maxims which
Hipparchus inscribed by the roadside for the edifica-
tion of the people : this maxim — " Deceive not a
friend " — has a bearing, not on any subject of the
debate, but only on a momentary difference between
Socrates and his friend. Socrates then allows the
friend to retract some of his previous statements,
276
INTRODUCTION TO THE HIPPARCHUS
and gets the reply that some gain is good, some
e\"il. But we want to know what gain itself is,
whether it be good or e\il ; it is not the same as an
acquisition, for it is only when an acquisition is good
that we call it gain. It seems, after all, that gain
must be something good. The same result is reached,
if we consider the relation of gain to value or worth ;
for the valuable is profitable, and the profitable is
good. The conversation ends with a short re-
capitulation, showing how obsciu-e the meaning of
gain really is, and how unsafe it is to reproach any-
one with being " a lover of gain."
277
innAPXOS H <I)IAOKEPAHS
[h0IKO5]
TA TOT AIAAOrOT nPOSOHA
2nKPATH2, ETAIP02
St. H 2n. Tt yap to ^tAo/cepSeV; ri nore iari, /cat rtves
^' " ol ^tAo/cepSets-;
ET. 'E/iot fxev BoKovaLV, ol av KepSaiveiv d^tcoaiv
aTTO rcbv fMTjSevos d^icov.
Sn. Horepov ovv aoi SoKovai, yLyvcooKovres, on
ovhevos ioTLV d^ia, -q dyvoovvres ; et yap ayvoovv-
T€S, dvoT^rovs Xeyeis rovs ^iXoKepheZs .
ET. 'AAA' ovK dvoriTovs Xeyo), aAAa iravovpyovs
Kal TTOvrjpovs /cat t^ttods tov KcpSovs, yiyv(x>-
OKovras OTt ouSevo? a^ia eariv a<^' u)v ToXp,6jaL
B Kephaiveiv , o/^ws roXpdv (fyiXoKephelv hi dvaiaxvv-
riav.
2n. ^Ap' ovv roiovhe Xeyeis tov (f)t,XoK€pBrj,
otov idv (fjvrevojv yecopytKos dvrjp /cat yiyvwaKOJV
OTt Ot'SeVO? d^LOV TO <f)VT6v, d^lOL ttTTO TOVTOV €K-
Tpa<f}€VTOs K€phaiveLV ; dpa tolovtov avTov Xeyeis ;
ET. 'Atto TravTos o ye (jaXoKeph-qs, cS UtOJKpaTes,
oicTat helv K€phaiv€t,v.
278
HIPPARCHUS on LOVER
OF GAIN
[ethical]
■ CHARACTERS
Socrates, Fhiend
soc. And what is love of gain ? What can it be,
and who are the lovers of gain ?
FR. In my opinion, they are those who think it
worth while to make gain out of things of no worth.
soc. Is it your opinion that they know those
things to be of no worth, or do not know ? For if
they do not know, you mean that the lovers of gain
are fools.
FR. No, I do not mean they are fools, but rascals
who -wickedly yield to gain, because they know
that the things out of which they dare to make their
gain are worthless, and yet they dare to be lovers
of gain from mere shamelessness.
soc. Well now, do you mean by the lover of gain
such a man, for instance, as a farmer who plants
something which he knows is a worthless herb, and
thinks fit to make gain out of it when he has reared
it up ? Is that the sort of man you mean ?
FR. The lover of gain, as such, Socrates, thinks he
ought to make gain from everything.
279
PLATO
2n. Mti fioL ovrcos elKrj, a>a7T€p ri rjSiKrjaevos
Kj V7TO TLVOs, aAAa Trpoae^tov efxoi rov vow aTTOKpivai,
ojCTTep du el i^ ^PXV^ ttolXlv rjpcoTOiV ovxl o/xo-
AoyeXs tov (^iXoKepSij iTTicrr'^fxova elvai irepl rrjs
a^las rovrov, odev Kephalveiv a^toX;
ET. "Kyojye.
2n. Tls ovv eTTLorr^piCDV Trepl (f)vra)V rrjs d^ias,
ev OTTOLO, d^ia (f)VT€v6rjvaL Kal a>pa /cat ■)(ix)pa;
Lva Tt Kal r}u,€LS rcov aocbcbv priLbdraiv iuBdAcDuev ,
ixiv OL oegiOL Trept, ras oi/cas' KaAALeTrovvraL.
D ET. Eyoj jxev otfxai, yecjpyov. •
2n. To ovv d^iovv^ Kephaiveiv dXXo tl Xeyeis rj
oieaOai SeXv KepSaiveiv ;
ET. TovTO Xeyo}.
2n. Mr) roivvv /xe eTTix^ipei i^aTrardv, dvSpa
226 npea^vrepov yjSrj ovroj veos lov, d'noKpivop.cvo'S
ojairep vvv hrj, a ouS' avros o'Ul, aAA' ws dXr)6a)s
etTre' dp ^ kariv ovriva o'Ul yecopyiKOV dvhpa
yiyvoixevov, Kal yiyvaycTKOvra, on ovSevos d^iov
(f)vrev€i TO (^vrov, o'Uadai drro rovrov Kephaivew ;
ET. Ma Ai ovK eycoye.
2fl. Tt 8e ; Ittttlkov dvhpa yiyvayoKovra, ort
ovoevos agia crtrta toj ltttto) 7rape)(€Ly ayvoav avrov
OL€L, OTL TOV L7T7TOV Sttt^^etpet/
ET. OvK eyojye.
B 2n. OvK dpa oterat ye drro rovrcov KepSatveLV
r(x)v acTLcuv rdjv fxrjSevos d^icov.
^ TO a^ioOv Etwall : tov &^iOi> mss.
'■^ eliri • Up' Boeckh : eiTrep mss.
^ The " artful phrase " here is the jingling ibpa Kal xwpa,
280
HIPPARCHUS
soc. Please do not speak so recklessly, as though
you had been -wTonged by someone, but give me
your attention and answer just as you would if I
were beginning my questions over again. Do you
not admit that the lover of gain has knowledge of
the worth of the thing from which he thinks it worth
while to make gain ?
FR. I do.
soc. Then who has knowledge of the worth of
plants, and of the sort of season and soil in which
they are worth planting — if we too may throw in one
of those artful phrases ^ which adroit pleaders use to
trick out their speeches in the law courts .''
FR. For my part, I should say a farmer.
soc. And by " think it Avorth while to make gain "
do you mean aught but " thinking one ought to-
make gain " ?
FR. I mean that.
soc. Then do not attempt to deceive me, who am
now quite an elderly person, and you so young, by
making, as you did just now, an answer that is not
even your own thought ; but tell me in all truth, do
you suppose that any man who was taking up farming
and who knew it was a worthless plant that he was
planting, could think to make gain from it ?
FR. Upon my word, I do not.
soc. Or again, take a horseman who knows that he
is pro\iding worthless food for his horse ; do you
suppose he is unaware that he is destroying his horse ?
FR. I do not.
soc. So he does not think to make gain from that
worthless food.
characteristic of the rhetoric taught by Gorgias and his
followers.
281
PLATO
ET. OvxL
2n. Tt Be; KV^epvqrrjv iJ,r)B€v6s d^ia laria /cat
TTTjSaAta rfj v7]l TrapeaKevaanevov ayvoelv oiet,
on ^rjfitojd'qcreraL /cat KLvSvvevcrei /cat avros
OLTToXeadai, /cat T'qv vavv airoXiaai /cat a av dyrj
TTOLVTa;
ET. OvK eycoye.
2Q. Ou/c apa o'Urai ye KepSauvetv oltto rwv
C OKevcov Tcov ixrjSevos d^icov.
ET. Ov ydp.
sn. 'AAAa arpaTTjyog yiyvcooKOiv, otl t} arparid
avro) ovSevos d'fia ovrAa e;!^et, oterat dno tovtcov
Kephaiveiv /cat dftot /cepSatveiv;
ET. OuSa/xa)?.
2n. 'AAA' avXrjTTjs avXovs ovSevos d^iovs ex^ov
7] KidapLaTrjS Xvpav t] ro^or'qs ro^ov 7) d'AAo? 6a-
TLGOvv GvWij^Brjv T(I)v hr]p,LOvpyd)v r) rdJv dXXwv
rdjv ep,(l)p6vcov dvSpdJv firjSevos ct^ta opyava t]
dXXrjv TTapaaKevrjv rjvrivaovv e^cov drro tovtcov
oterat Kephaiveiv ;
D ET. OvKovv (f)aiveTat ye.
2n. TtVa? ovv TTOTe Xeyeis tovs (^iXoKepSels ; ov
yap 7TOV TovTovs ye, ovs hLeXrjXvdapiev , <dAA'>^
oiTives yiyvcooKovTes to. ovhevos d^ta aTro tovtcov
otovrat Seti^ KepSaivetv ; dAA' ovtco p^ev, a» davpaaie,
COS crv Xeyeis, ovk ear' dvdpcoircov ovhels c^iXoKephrj'S.
ET. 'AAA' eyco, cL HcoKpaTes, ^ovXop,aL Xeyecv
TOVTOVS (fiiXoKepSels elvai, ot eKaoTOTe vtto dnXr]-
CTTta? /cat Trdvv cjptKpd /cat oXlyov d^ia /cat ovhevos
E yXixovTai VTrepcfiVcbs /cat (f)iXoKephovaiv .
2n. Ov hrjTTOv, c5 ^eXTLOTe, yiyvchoKOVTes, otl
^ aXK add. Apelt.
282
HIPPARCHUS
FR. No.
soc. Or again, take a navigator who has furnished
his ship Mith worthless spars and ropes ; do you think
he is unaware that he ^^^i\\ suffer for it, and will be in
danger of being lost himself, and of losing the ship
and all her cargo ?
FR. I do not.
soc. So he does not think to make gain from that
worthless tackle ?
FR. No, indeed.
soc. But does a general, who knows that his army
has worthless arms, think to make gain, or think it
worth while to make gain, from them ?
FR. By no means.
soc. Or does a flute-player who has worthless
flutes, or a harper with a lyre, a bowman with a bow,
or anyone else at all, in short, among ordinarj' crafts-
men or sensible men in general, with any implement
or other equipment of any sort that is worthless,
think to make gain from it ?
FR. To all appearance, no.
soc. Then whoever can they be, your lovers of
gain ? For I presume they are not the people whom
we have successively mentioned, but people who
know their worthless things, and yet think they
are to make gain from them. But in that case, by
what you say, remarkable sir, no man ahve is a lover
of gain !
FR. Well, Socrates, I should like to call those lovers
of gain who from insatiable greed consumedly long
for things that are even quite petty and of httle or
no worth, and so love gain, in each case.
soc. Not knovWng, of course, my excellent friend,
283
PLATO
ovSevos d^id iart,' rovro fj.€V yap rjBr] rj[j,ds avrovs
rw Xoyo) i^rjXey^afMev on dSvvarov.
ET. "Eifioiye So/cet.
2n. OvKovv et fMT) yiyvaxTKovres , SrjXov on
ayvoovvres , oloyLcvoi Se rd ovhevos d^ia. ttoXXov
d^ta elvat.
ET. OatVerat.
2n. "AAAo n ovv ol ye <j>LkoKepheZs <f}iXovai ro
KepSos;
ET. Nat.
2n. KepSos" Be Xeyeis ivavriov rfj ^rjjLtta;
227 ET. "Eycoye.
2n. "Ecrnv ovv otco dyadov ean t,7jiJ.iovadat ;
ET. OvSevL
2n. 'AAAa KaKov;
ET. Nat.
2n. BActTTTOVTat WTTo TTJs ^T^/xta? apa dvdpcoTroi.
ET . B ActTTTo vrat .
Sn. Ka/coi' apa rj ^rjp,i,a.
ET. Nat.
2Xi. 'EvavTtoi' 8e T7y Crjfii.a to KepSos.
ET. 'EvavTtov.
2n. *Ayad6v dpa to /cepSo?.
ET. . Nat.
2n. Toy? ow TO dyadov (j)iXovvTas (jaXoKcpSeLs
/caAet? .
ET. "EoLKev.
B 2fi. Oi5 jJLaviKovs ye, c5 eTaZpe, Xeyei? Tovg
^tAo/cepSeiS" . aAAo. cru avTos TTOTepov ^tAet? o av'
aya^ov ^, t) ou ^lAeis-;
ET. "Eycoye.
284
HIPPARCHUS
that the things are worthless ; for we have abeady
convinced ourselves by our argument that this is
impossible.
FR. I agree.
soc. And if not kno^^ing this, clearly they are
ignorant of it, but think that those worthless things
are worth a great deal.
FR. Apparently.
soc. Now, of course lovers of gain must love
gain?
FR. Yes.
soc. And by gain you mean the opposite of loss ?
FR. I do.
soc. And is it a good thing for anyone to suffer
loss ?
FR. For no one.
soc. Rather an evil ?
FR. Yes.
soc. So mankind are harmed by loss.
FR. They are harmed.
soc. Then loss is an evil.
FR. Yes.
soc. And gain is the opposite of loss.
FR. The opposite.
soc. So that gain is a good.
FR. Yes.
soc. Hence it is those who love the good that you
call lovers of gain.
FR. So it seems.
soc. At least there is nothing mad, my friend,
about lovers of gain, as you describe them. But tell
me, do you yoiu-self love, or not love, whatever is
good ?
FR. I love it.
285
PLATO
2n. "Eart 8e tl ayadov, o ov ^lAet?, aAAct
KaKov ;
ET. Ma At" ovK eycoye.
2n. 'AAAo. TTOLvra ra dy ada lctojs ^lAets.
ET. Nat.
2,0.. 'Epou Sr] /cat e/xe, €t oi) /cat eyco* o/AoAoyrjo-co
yap /cat eyai CTot (f)LXelv ra dyadd. dXXd Trpos e/xot
/cat CTot ot a'AAot dvSpoiTTOi aTravres ov SoKovai aot,
C raya^o. ^iXelv, ra 8e /ca/ca /Lttaetv;
ET. "E/xotye ^atVerat.
2n. To 8e KepSos dyadov (LfxoXoyijaafiev ;
ET. Nat.
2n. IlavTes' au ^tAo/cepSets' ^aivovrai rovrov rov
rpoTTOv ov Se to rrporepov iXeyofiev, ouSety •^v'
(f>iXoK€pB'i]s. TTorepo) ovv dv tls ra> Xoyco XP^'
p.evos OVK dv i^afiaprdvoL;
ET. Et TLS, c5 Saj/cpares", ot/xat, opOcos Xafi-
^dvoL rov (f)LXoK€pS7J . dpddJs 8' CCTTt rovrov
iqyelaOai (f)iXoK€pS'q, o? at' CT770u8a^T7 evrt rovrois
D /cat a^tot Kephaivetv dir^ avrGiv, d(f)^ wv ol ;!^/37jCTT6t
ov ToA/xcuCTt KepSatveiv.
2fl. 'AAA' dpas, o) yXvKvrare, ro Kephaiveiv
dpri (hiMoXoyrjcraiiev elvat d)<j)eXeiadai.
ET. Tt ovv hrj rovro ;
2n. "Ort /cat To8e avrco rrpoacofioXoy-i^aapicv,
^ovXeaOat ra dyadd Trdvras /cat det.
ET. Nat.
2n. OvKovv /cat ot dya^ot Trdvra ra KepS-q
^ovXovr ai e^^iv, eXrrep ay ada ye iarriv.
E ET. Ov/c d<^' tSr ye pieXXovaiv, a> HcoKpares,
PXa^-qacadat rcbv KcpScbv.
. 286
HIPPARCHUS
soc. And is there anything good that you do not
love, or must it then be evil ?
FR. Upon my word, nothing.
soc. In fact, I expect you love all good things.
FR, Yes.
soc. Well now, ask me on my side whether I do
not like^\■ise : for I shall agree -vWth you, for my part,
that I love good things. But besides you and me,
do you not think that all the rest of mankind love
good things, and hate evil things ?
FR. It appears so to me.
soc. And we admitted that gain is good ?
FR. Yes.
soc. On this new sho^ving, everyone appears to be
a lover of gain ; whereas, by our former way of
arguing, no one was a lover of gain. So on which
of the two arguments are we to rely, in order to avoid
error ?
FR. WTiat has to be done, I think, Socrates, is to
conceive the lover of gain rightly. The right \iew of
the lover of gain is that he is one who concerns him-
self "s^ith, and thinks fit to make gain from, things
from which honest men do not dare to make gain.
soc. But you see, my sweet sir, we have just
admitted that making gain is being benefited.
FR. Well, what of that ?
soc. There is the further point we have admitted
in addition to this — that all men -wish for good things
always.
FR. Yes.
soc. Then good men likewise >\-ish to have all
gains, if these are good things.
FR. Not those gains from which they are bound,
Socrates, to suffer harm.
287
PLATO
Sn. BXa^T^aeudai 8e Xeyeis t^rjiXLajaeadai t) d'AAo
ET. OvK, aAAa t,riiii(x}U€(jdai Xeyco.
2X1. 'Ttto tou Kephovs ouv ^T^/xtowrai •^ utto tti?
^i^jLtias' dvOpioTTOi;
ET. Ttto apL^orepcov /cat yap utto tt^j ^Tj/Atas"
^Tj/xtowrat /cat utto tou KepSovg rod TTOviqpov.
5n. 'H SoKet ow Tt (Tot ;^p7ycrT6v /cat aya^ov
TTpdyfMa TTOvqpov elvai;
ET. Ou/c epiOiye.
228 2n. Ou/cow (hpioXoyqaapiev oXiyov Trporepbv to
K€phos rfj t,rip,ia /ca/ca> oVrt ivavriov elvai;
ET. Oi^/xt.
2n. 'Evavrtov 8e 6V KaKco dyadov klvai;
ET. '^/xoAoy7^cra/xer yap.
2n. 'Opa? ow, i7TiX€cp€LS p,e i^anardv , inLTrjSes
ivavria Xeycov olg dpri oj p,oXoyrj aap,€V .
ET. Ou /MO, Ata, (5 Scfj/cpare?, dAAa rovvavriov
av i^Le i^aTTards /cat ou/c otSa ottt] ev rot? Adyot?
dvoj /cat Karco arpe^eis-
B 2X2. Eu^7^p.ef ou p-eVr di^ /caAdjs" ttololt^v, ov ttcl-
d6p,€Vos avSpt dyado) /cat aocjico.
ET. Tivt TOVTcp; /cat Tt pbaXiora ;
2X1. rioAtTry jLtev ejLtd) Te /cat era), XletCTtaTpaToy §6
utet TOU 6/c OtAatSdiv, 'iTnrdpxcp, os rdJv ITetot-
arpdrov TralScov '^v Trpea^vrarog /cat <jo<f)d)raros , os
dAAa re TroAAd /cat KaAd epya ao<f)ias direhei^aro,
/cat Ta 'Op,rjpov errrj TTpcoros iKojXLaev et? ttjv yrjv
ravrrjvL, /cat T^fdy/cacre tou? pai/jcoSovg Ilavadr]-
vaioLS i^ VTToXrjiffecos et^c^rjg avrd Suevat,, woTrep
^ vvv eVt otSe Trotouat* /cat eTr' 'Ava/cpeovTa tov
288
HIPPARGHUS
soc. By " suffer harm " do you mean " suffer loss,"
or something else ?
FR. No, I mean just " suffer loss."
soc. Well, do men suffer loss from gain or from
loss ?
FR. From both ; for they suffer loss from loss and
from wicked gain.
soc. Pray now, do you consider that any useful and
good thing is wicked ?
FR. I do not.
soc. And we admitted a little while ago that gain
is the opposite of loss, which is an evil.
FR. I agree.
soc. And that, being the opposite of an evil, it is
good ?
FR. That was our admission.
soc. So you see, you are attempting to deceive me,
for you deUberately contradict what we agreed to
just now.
FR. No, on my honour, Socrates ; on the contrary,
it is you who are deceiving me, by tAvisting this way
and that so perplexingly in your talk !
soc. Hush, hush ! Why, surely it would be wrong
of me not to obey a good and wise person.
- FR. Who is that ? And to what are you referring
now ?
soc. I mean my and your fellow-citizen, Pisistratus's
son Hipparchus, of Philaidae, who was the eldest and
wisest of Pisistratus's sons, and who, among the many
goodly proofs of wisdom that he showed, first brought
the poems of Homer into this country of ours, and
compelled the rhapsodes at the Panathenaea to
recite them in relay, one man following on another,
as they still do now, He dispatched a fifty-oared
VOL. VIII U ' 289
PLATO
Tri'Cov TrevrrjKOVTopov areiXas eKOfiLaev els r-qv
voXlv YiifMOJviSrjv 8e rov Ketov del vepl avrov clx^,
f^eydXoLS fjuLaOoiS Kal Bwpois TreidoiV ravra 8
€7toUl ^ovXofxevos TTaLheveiv rovs TroAtras", iva cos
PeXriaTOJV ovrojv avroJv dp^oi, ovk olofxevos Selv
ovSevl ao<j)ias (f)6oveiv, are cov KaXos re Kayados.
iTT€ihrj 8e avro) ol irepl ro darv rcov ttoXltcov
7re7rai8ey/xeVot 7]CTav Kal idavjjial^ov avrov evrt
D ao(j)ia, eTTL^ovXevcov av rovs iv rols dypols nai-
hevaat earrjaev avrols 'Ep/xa? Kara rag obovs iv
fieaip rov dareog /cat ra)v SrjjJicov eKaariov, Kdireira
rrjs ao(j)ias rfjs avrov, rjv r' ejJiade /cat ■r]v avrog
t^Yjvpev, eKXe^dfxevos a rjyelro ao^chrara etvai,
ravra avros ivreivag els iXeyeXov avrov TTOirjjxara
/cat iTTiheiyp^ara rrjs ao(f>las CTreypaifjev, tva Trpc^rov
E fiev rd iv AeA(/>ots' ypdixfjiara rd ao(f)d ravra pirj
davfxdt,OL€V ol TToAtrat avrov, ro re TvdJdi aavrov
Kal rd M7y8ev dyav /cat rdAAa ra roiavra, aXXd rd
'iTTTrdp^ov p'qfxara fxaXXov ao(j>d rjyolvro, CTvetra
TTaptovres dvco Kal Kdrco /cat avayiyvcooKovres /cat
yevfia Xajx^dvovres avrov rrjg ao<f>las (f>oircx)ev iK
rdjv dypcov Kal inl rd Xotvd TraiSevdrjao/xevoi.
iarov 8e 8ua> rdiTTLypdixpLare' iv fxev rols evr'
229 dptarepd rov '^pp,ov eKaarov iTTLyeypaTrrai Xiywv
6 'KpfjLTJs, on iv fMeao) rov dareos Kal rov S-qi^ov
€a-rr]K€V, iv 8e rot? iirl 8e^ia
p,vrip,a roh^ 'iTTTrdp^ov crrelx^ 8i/cata (f)povcov
(firfalv. ear I he rdJv 7T0i.r)p,dra)v Kal aAAa iv dXXoLS
'Ep^at? TToAAo. /cat KaXd imyeypajjifjieva' eari 8e
817 /cat rovro inl rfj HreipiaKfj 08a), iv o) Xeyec
* A town on the south-east coast of Attica.
290
HIPPARCHUS
galley for Anacreon of Teos, and brought him into
our city. Siraonides of Ceos he always had about
him, prevailing on him by plenteous fees and gifts.
All this he did from a wish to educate the citizens,
in order that he might have subjects of the highest
excellence ; for he thought it not right to grudge
%\isdom to any, so noble and good was he. And when
his people in the city had been educated and were
admiring him for his wisdom, he proceeded next, with
the design of educating those of the countrv'side, to
set up figures of Hermes for them along the roads in
the midst of the city and every district town ; and
then, after selecting from his own wise lore, both
learnt from others and discovered for himself, the
things that he considered the wisest, he threw these
into elegiac form and inscribed them on the figures
as verses of his own and testimonies of his wisdom,
so that in the first place his people should not admire
those wise Delphic legends of Know thyself and
Nothing otermuch, and the other sayings of the sort,
but should rather regard as wise the utterances of
Hipparchus ; and that in the second place, through
passing up and down and reading his words and
acquiring a taste for his wisdom, they might resort
hither from the country for the completion of their
education. There are two such inscriptions of his :
on the left side of each Hermes there is one in which
the god says that he stands in the midst of the city
or the township, while on the right side he says :
The memorial of Hipparchus : walk with just intent.
There are many other fine inscriptions from his
poems on other figures of Hermes, and this one in
particular, on the Steiria ^ road, in which he says :
291
PLATO
B /Ai/^/xa ToS' 'iTTTrdpxov firj <j)iXov e^aTrara.
iyw ovv ak ifiol ovra (f>i\ov ov St^ttou ToXjxairjv av
e^aTTordv Kal eKeivcp toiovtco ovtl aTnareZv, ov
/cat diToOavovTos rpia errj irvpavvivdrjcrav Adrj-
vaioL V7t6 rod dSeAi^ou avrov 'Ittttlov, Kai Travrojv
dv Twv TraAaicDv rJKOvaas, on ravra fiovov ra errj
TvpavvLs iyevero iv ^Adi^vaLS, rov 8' dXXov xpovov
iyyvs Ti e^toi^ ^ Ad-qvaloi, warrep e-nl Ys.p6vov j8aat-
Xevovros. Xeyerai Se vtto tcov yapiearepoiv dvdpco-
C TTCov Kal 6 ddvaros avrov yeviadai ov hi a oi
TToXXoL wi^^T^CTai', Sta r7]v rrjs aSeA^T^? drLfJiiav rrjs
Kavr](f)opLas, cTrei rovro ye evrjdes, dXXa rov fiev
* App,6Siov yeyovevat rrathiKa rod ' Apiaroyeirovos
/cat TTenaibevadaL vii eKeivov. /xe'ya 8' i(f)p6v€L
dpa /cat o ^ Apiaroyeirwv €7tI rco TratSeucrat dvdpco-
TTov, /cat dvraycoviurrjv rjyelro etvai rov "InTrapxov.
iv e/cetVo) Se ra> XP^^V (^^tov rov ' App^oSiov
D Tvyxdveiv epcovrd rivos ratv vecov re /cat KaXcbv /cat
yevvaicov rdJv rore' /cat Xeyovai rovvop,a avrov,
iyd) Se ov p,€p.vrjp,aL- rov ovv veaviaKov rovrov
rews /xev davp,dt,€iv rov re ' App^ohiov /cat rov
'Apiaroyeirova ojs GO(f)ovs, eVetra avyyevofxevov
ru> *l7T7Tdpx<p Karacf)povrjaaL eKeivoiv, /cat rovs
nepiaXyrjaavras ravrj] rfj drifxta ovrtos drroKrelvai
rov "iTTTTapxov
^ On this point the writer agrees with Thuc. vi. 59, who
gives what is now the accepted story of Harmodius and
Aristogeiton.
292
HIPPARCHUS
The memorial of Hipparchus : deceive not a friend.
I therefore should never dare, I am sure, to deceive
you. Avho are my friend, or disobey the great
Hipparchus, after whose death the Athenians were
for three years under the despotic rule of his brother
Hippias, and you might have heard anyone of the
earlier period say that it was only in these years
that there was despotism in Athens,^ and that at all
other times the Athenians hved very much as in
the reign of Cronos. And the subtler sort of people
say that Hipparchus's death was due, not to the cause
supposed by most — the disquahfication of the
assassin's sister from bearing the basket,^ for that
is a sillv motive — but because Harmodius had become
the favourite of Aristogeiton and had been educated
by him. Thus Aristogeiton also prided himself on
educating people, and he regarded Hipparchus as a
dangerous rival. And at that time, it is said,
Harmodius happened to be himself in love with one
of the handsome and well-born youths of the day ;
they do tell his name, but I cannot remember
it. Well, for a while this youth admired both
Harmodius and Aristogeiton as wise men, but after-
wards, when he associated with Hipparchus, he
despised them, and they were so overcome with
the pain of this •' disqualification " that they slew
Hipparchus.^
* In the Panathenaic procession.
' This curious version of the fall of the PisLstratid rulers
(Hippias and Hipparchus) seeks to explain the conspiracy as
due to a rivalry in a sort of pre-Socratic influence over young
men which arose between the citizen Aristogiton and the
ruler Hipparchus.
293
PLATO
ET. KivSyp'cuetS' roivvv, & 'Eu)Kpar€s, ^ ov
<j>iXov fie -qyelodai, rj, et rjyfj (f>iXov, ov TTeideadaL
E iTTTTapxcp. iyco yap ottcos ov av €p,k i^aTraras,
ovK oiS ovTLva fievroL rponov, iv rots Xoyots, ov
SvvapbaL TTeicrdrjvai.
2n. AAAa jjirjv /cat wavep TTerrevajv ideXco aoL
ev rols Adyots- avadeadai 6 n BovXei rcov elpriLLeviov ,
tva firj oLfj egaTTaraavai. TTorepov yap rovro aoi
avadcofiai, ws ovxi tcjjv dyadojv Travres imdvpiovaiv
avdpcoTTOi;
ET. Mt^ /xot ye.
2n. AAA' CO? TO t,7]p.Lova6aL /cat t^ ^rjfxia ov
KaKov ;
ET. Mt^ /Aot ye.
2n. AAA' (hs ov rfj ^rjp,[a /cat to) ^r]fxu>vadat to
KepSos /cat TO KepSaivcLV ivavTiov;
230 ET. MtjSc tovto.
2n. AAA' (I)s ivavTLov ov rev /ca/co) ovk dyadov
CCTTt TO KephaiveLV ;
ET. Ourt TTav ye tovtL jxol dvddov.
2n. Ao/cet apa crot, ojs eoiKe, tov KepSovs to p,ev
Tt aya^dv eii^at, to he tl KaKov.
ET. "E^otye.
2n. AvaTidefxai Toivvv aol tovto ' eoTCJ yap h-q
KepSos Tt aya^dv /cat erepov Kephos tl /ca/cdv
Kephog he ye ovhev fidXXov eoTiv avTcov to dyadov
•^ TO KaKov T] yap;
ET. riaj? fxe epcoTas ;
2n. 'Eyco (f)pdaco. gltIov eoTi Tt dyadov Te /cat
/ca/cdv;
B ET. Nat.
2n. 'A/3 ow (xaXXov Tt auTcDi' eart Td erepov tov
294
HIPPARCHUS
FR. It would seem, then, Socrates, either that you
do not regard me as your friend, or if you do, that
you do not obey Hipparchus. For that you are not
decei\ing me — though I cannot tell how you contrive
it — in your talk, is more than I can beheve.
sec. Well now, as though we were playing draughts,
I am ^villing to let you revoke, as you please, any-
thing you have said in carrying on the discussion,
in order that you may not think you are being
deceived. So tell me, shall I revoke for you the
statement that all men desire good things ?
FR. No, thank you.
SCO. Well, that suffering loss, or loss, is an e\il ?
FR. So, thank you.
soc. Well, that gain, or making gain, is the opposite
of loss, or suffering loss ?
FR. Nor that either.
soc. Well, that making gain, as the opposite of
evil, is a good ?
FR. Nothing of all this do I bid you revoke for me.
soc. You think, then, it seems, that some gain is
good, and some e\il.
FR. I do.
soc. Well then, I revoke so much for you ; so let
us assume that some gain is good, and some other
gain e\il. But the good sort is no more gain than
the evil sort, is it ?
FR. What do you mean by this question ?
soc. I will explain. Is there both good and evil
food?
FR. Yes.
soc. And is the one sort more food than the other,
295
PLATO
erepov ctltlov, rj ofMOLOJS roirro ye, atrta, ecrrov
aiJi(f)6r€pa /cat ravrr] ye ovhev Sia^e/3et to erepov
rod erepov, Kara ro airiov elvai, aXka fj ro puev
avrcov dyadov, ro 8e KaKov;
ET. Nat.
2n. OvKovv /cat TTorov /cat rdAAa iravra, oaa
rojv ovrojv ravra ovra ra p.ev Trenovdev dyada
eivaL, ra Se /ca/ca, ovSev eKeivr] ye Sta(f)epet, ro
erepov rov erepov, fj ro avro ianv ; wcnrep
C av6pa)7TOs S-qTTOv 6 p,ev ■)(prjar69 ianv, 6 he TTOvr^pog.
ET. Nai.
2n. 'AAA' dvdpcoTTos ye, otfxai, ovSerepos ovSere-
pov ovre p,dXXov ovre rjrrov eariv, ovre 6 y^priaros
rov TTovrjpov ovre o TTOvrjpo^ rov ^^prjarov.
ET. ^AXrjdij XeyeLS.
2n. OvKovv ovrio /cat irepl rov KepBovs Siavoco-
fieda, 60? /cepSo? y€ 6p,oiois earl /cat ro TTOVTjpov /cat
TO xP'^^'^ov;
ET. 'AvdyKYj.
2fl. OvSev dpa fidXXov KepBalvei 6 ro XPV^'''^^
KepBos e^ojv T] ro TTovrjpov ovkovv fia^ov ye
D KcpSos (^aiverai ovSerepov 6v, cos ofMoXoyovfiev .
ET. Nat.
Sfl. OvBerepci) yap avrdJv ovre ro /xaAAov ouTe
TO rjrrov Trpoaeartv.
ET. Ov yap St].
2X1. To) Brj roLovrcp Trpdyfiart ttcos dv Tt?
/jbdXXov rj rjrrov onovv dv ttoloI tj 7Tda)(oi, o)
fiiqSerepov rovrcov trpoaeir];
ET. ' AS WaTOV.
2fi. ETreiSij roivvv KepSrj p,ev 6p,oia)s earlv
diJ,(f>6repa /cat KepBaXea, rovrl Br] Bel rjp,ds eTTi-
296
HIPPARCHUS
or are they both similarly this same thing, food, and
in this respect does the one differ no wise from the
other, in being food, but only in the fact of the one
being good and the other evil ?
FR. Yes.
see. And so with drink and every other class of
things that exist, when some things in any class come
to be good, and others evil, one thing does not differ
from another in that respect whereby they are the
same ? For instance, one man, I suppose, is \irtuous,
and another wicked.
FR. Yes.
soc. But neither of them, I conceive, is more or
less man than the other — neither the virtuous than
the wicked, nor the \\'icked than the virtuous.
FR. What you say is true.
soc. Then are we to take the same view of gain
also, that both the wicked and the virtuous sort are
similarly gain ?
FR. Necessarily.
soc. So he who has virtuous gain is no whit the
more a gainer than he who has wicked gain : neither
sort is found to be more gain, as we agree.
FR. Yes.
soc. For neither of them has addition of either
more or less.
FR. No, indeed.
soc. And how could one do or suffer anything more
or less Mith a thing of this sort, that had neither of
these additions ?
FR. Impossible.
soc. Since, therefore, both of these are gains and
gain-making affairs, we must now consider what it
297
PLATO
aKeipaadai, 8ta ri 7tot€ d/Lt^orepa aura KcpSos
E KaXets, ri ravrov iv aiJi,(f)or€poi9 opcbv ; warrep av
€L [aY (TV fie rjpcoras ra vvv S-q, Sta rt ttotc /cat to
ayadov airiov /cat ro /ca/cov aniov 6p,oicx)s d/x^orepa
atrta /caAo), cIttov dv aoi, Stdrt dp,(f)6T€pa $rjpa
rpo<j>ri acofxaros iari, Std rovro eyojye' rovro yap
€tvat aiTtov Kav av ttov 'qpZv o/xoXoyols- '^ Y^P>
ET. "Eycoyc.
2n. Kat 7re/)t ttotov ovv 6 avros dv rpoTTOS etrj
TT^? aTTOKpiaeois, on rfj rov GU)fMaTos vypa Tpo(f)7],
231 cdv re XPV^^^I ^^^ ''"^ irovrjpd rj, rovro ro ovojxa
ear I, rrorov /cat rots' dAAot? coaavrcog. Tretpd) ow
/cat ay e/xe fjULfxeladaL ovrcos dTTOKpivopievov . ro
XpT^<yr6v KepSos /cat ro novrjpov KepSos KepBos (pr]S
apL^orepov etvat ri ro avro ev avroZs opcov, on
8rj /cat rovro /cepSo? eariv ; el 8' aS p.r] avros
€X€Lg OLTTOKpivacrdaL, dAA' i/xov Xeyovros a/co7ret,
dpa KepSos Aeyet? Trdv /cr^/xa, o dv rt? Kriqar^rai,
Tj firjSev dvaXcoaas, yj eXarrov dvaXcvaas irXeov
Xd^T) ;
B ET. "E/xotyc 8o/cd> rovro /caAetv K€p8os.
2n. ^Apa /cat rd rotdSe Aeyet?, edv ti? ianadeis,
fiTjhev dvaXiLaas dAA' evcoxfjO^is , voaov Krrjar]raL;
ET. Md At" ovK eycoye.
2n. 'Tyt'etav 8e Krr]adp,€vos dTTO eariaaeojs
KcpSos dv Kr-qaairo rf iC,rjiiiav ;
ET. KepSo?.
2n. Ou/c dpa rovro y' ecrrt Kephos, ro oriovv
Kri]p,a Krr]aaadai.
ET. Ou fievroi.
• a del. Schleiermacher.
298
HIPPARGHUS
can be that leads you to call both of them gain :
what is it that you see to be the same in both ?
Suppose you were to ask me, in those instances that
I gave just now, what it is that leads me to call both
good food and evil food alike food, I should tell you —
for this reason, because both are a dry sustenance of
the body. For that, I am sure you would agree, is
what food is, would you not ?
FR. I would.
see. And so too about drink the answer would be
on the same lines, that the wet sustenance of the
body, whether it be wholesome or pernicious, has
this name of drink ; and likewise >\'ith the rest.
Try therefore on your part to imitate my method of
answering. When you say that virtuous gain and
wicked gain are both gain, what is it that you see
to be the same in them, judging it to be the actual
element of gain ? And if again you are yourself
unable to answer, just let me put it for your con-
sideration, whether you describe as gain every
acquisition that one has acquired either with no
expense, or as a profit over and above one's
expense.
FR. I beheve that is what I call gain.
soc. Do you include a case where, after enjoying
a banquet at which one has had much good cheer
without any expense, one acquires an illness .''
FR. Upon my word, not I.
soc. And if one acquired health from attending
a banquet, would one acquire gain or loss ?
FR. Gain.
soc. Hence gain is not just acquiring any
acquisition.
FR. No, indeed.
299
PLATO
2n. Horepov ovk, eav KaKov ; -q oi5S' av dyadov
OTLOvv Kn](T7]raL, ov Kepbos KT-rjaerat,;
ET. OatVerai, edv ye dyadov.
C 2n. Eav 8e /ca/cdv, ov l^rjfiLav KT-qaerai;
ET. "E/Aotye So/cet.
sn. Opas ovv, cos rrdXiv av TrepirpexeiS els to
avTo; TO p.kv KepSos dyadov (fyaiverai, rj Se i,r]p,ia
KaKOV.
ET. ^A-TTopoJ eycoye 6 n eiTro).
2n. Ovk dSiKcos ye av dTTopoJv. en yap Kal
ToSe dTTOKpivai' edv tls eXarrov dvaXcocras TrXeov
KTrjorjraL, (f)r)s KcpSos eivat;
ET. Ovrt KaKOV ye Xeyoj, aAA' eav xpvaiov rj
apyvptov eXarTov dvaXcoaas TrXeov Xd^j).
tCi. Kat eyco fieXXcu rovro ip^aeadai. <j>epe
D ydp, edv ns XP^^^'^^ aradfxov 'qfXLcruv dvaXcoaas
hnrXdcriov Xd^rj dpyvpiov, Kephos t] t,'r]p,iav eiX-rjcfyev ;
ET. ILrnxiav h-qirov, co HcoKpares' dvrl ScoSeKa-
araaiov ydp Stardatov avrco KadicrraTai ro ;!^pucrioV.
2n. Kai pL7]v TrXeov y e'iXrjcfiev t^ ov TrXeov eari to
hiTrXdaiov tov rip.iaeos ;
ET. OvTL rfi d^ia ye dpyvpiov ;^/3Ucrtou.
2n. Aet dpa, ws eoiKe, toj /cepSet rovro Trpoaelvai,
rrjv d^iav. vvv yovv ro p.ev dpyvpiov TrXeov ov rov
vpyaiov ov <f)fjs d^iov etvai, ro 8e ;\;puatoi' eXarrov
ov agiov (pfjs eivai.
E ET. H(f)6Spa' exei ydp ovrcos.
2n. To fJ,€V d^iov dpa KephaXeov eariv, eav re
apiLKpov fj edv re p^eya, ro 8e dvd^cov d/cepSej.
ET. Nat.
300
HIPPARCHUS
soc. Do you mean, not if it is evil ? Or will one
acquire no gain even if one acquires something
good?
FR. Apparently one will, if it is good.
soc. And if it is evil, will not one acquire loss ?
FR. I think so.
soc. You see, then, how you are running round
again to the same old point ? Gain is found to be
good, and loss evil.
FR. For my part, I cannot tell what to say.
soc. And not without good reason, sir. Now answer
this further question : you say that if one acquires
more than the amount one has spent, it is gain }
FR. I do not mean, when it is evil, but if one gets
more gold or silver than one has spent.
soc. Now, I am just going to ask you about that.
Tell me, if one spends half a pound of gold and gets
double that weight in silver, has one got gain or loss ?
FR. Loss, I presume, Socrates : for one's gold is
reduced to twice, instead of twelve times, the value
of silver.
soc. But you see, one has got more ; or is double
not more than half ?
FR. Not in worth, the one being silver and the
other gold.
soc. So gain, it seems, must have this addition of
worth. At least, you now say that silver, though
more than gold, is not worth as much, and that gold,
though less, is of equal worth.
FR. Assuredly, for that is the case.
soc. Then the valuable is what produces gain,
whether it be small or great, and the valueless
produces no gain.
FR. Yes,
301
PLATO
Sn. To 8e d^iov Xeyeis d^Lov elvai a'AAo rt r)
KeKTrjadat,;
ET. Nat, K€Krrja6ai.
20. To 8e d^Lov av Aeyei? KeKTrjadat to dviocfieXes
7) TO (hcfyeXL/Jiov ;
ET. To 0)cf)€XLlJ,OV S-qTTOV.
2n. Oi5kow to (LffyeXifJiov dyaOov icrriv ;
ET. Nat.
232 2n. Oi5/cow, c5 avSpeidrare TravroJi', ov to
KepSaXdov dyaOov av TrdXiv TptTov ^ TCTapTov rJKei
7]jjuv ofioXoyovjjievov ;
ET. "Eoi/cev.
2n. ^vrjfioveveis ovv, odev -qfilv ovtos 6 Xoyos
yeyovev ;
ET. Ot/xat ye.
2n. Et 8e fJirj, eyd) ere VTrofjUvqaio. r)fji(f)i,a^^TrjGds
jiiOL Tovs dyadovs fir] rrdvTa to, KepSr) ^ovXeaOat
KepSaLveiv, dAAo. tcov KepSujv Tayadd, to. Be TTOvr]pd
firj.
ET. Nai;!^t.
B 2n. OvKovv vvv TTdvTa Ta Kephrj 6 Xoyos r]pbds
-qvayKaKe /cat apuKpa /cat {xeydXa ofioXoyeZv dyadd
elvai, ;
ET. ^WvdyKaKe ydp, to YicoKpares, fidXXov ep,e
ye r) TrerreLKev .
2n. 'AAA' tCTCeJ? /Ltera rovro /cat rreiaeiev dv
vvv 8' ouv, e'tVe TreTreioat etVe (37760087) e;^ets", avp,^r]s
yovv rjjjuv rravTa Ta Kephr] ayadd etvai, /cat ap.iKpd
/cat fieydXa.
ET. '0/AoAoya> yap ow.
2n. Tous" 8e ■)(pr]aTOV£ dvdpd>TTOvs ^ovXeadai Ta-
yadd o/xoAoyets drravTa drravTas' t^ ov;
302
HIPPARCHUS
soc. And by the valuable you mean simply,
valuable to possess ?
FR. Yes, to possess.
soc. And again, by what is valuable to possess,
do you mean the unprofitable of the profitable .''
FR. The profitable, I presume.
soc. And the profitable is good ?
FR. Yes.
soc. And so, most valiant of men, have we not
here once more, for the third or fourth time, the
admission that what produces gain is good ?
FR. So it seems.
soc. Then do you remember the point from which
this discussion of ours arose ?
FR. I think I do.
soc. In case you do not, I will remind you. You
maintained against me that good men do not wish
to make all sorts of gain, but only those gains that
are good, and not those that are wicked.
FR. Yes.
soc. And now the argument has compelled us to
acknowledge that all gains, both small and great,
are good ?
FR. Yes, it has compelled me, at least, Socrates,
rather than persuaded me.
soc. Well, later on, perhaps, it might also persuade
you. Now, however, whether you are persuaded
or whatever is your feeling, you at least agree with
me that all gains are good, both small and great ones.
FR. Yes, I do admit it.
soc. And you admit that virtuous men all wsh
for all good things, do you not .''
303
PLATO
ET. 'O/AoAoycD.
C sn. 'AAAa /xey 817 rovs ye irovrjpovs avros^
eiTTeg ori Kal afMiKpa koI fxeydXa Kep^rj (f)i,Xovaiv.
ET. EtTTOV.
sn. OvKovv Kara^Tov aov Xoyov Trdvres avQpoiiroL
^lAoKepSets- av elev, Kal ol xpv^^ol Koi ol Trovrjpoi.
ET. OatVerat. ^
sn. Ouk: apa o/a^co? dveiSt^et, et rt? roj^ovetSt^ei
^tAoKepSei etvar ruyxav'et yap Kal o ravra 6v€L-
hlt,o)V avros roiovros o)V.
J a.vTb% Bekker : aiirovs Mss.
304
HIPPARCHUS
FR, I do.
soc. But, you know, you stated yourself that
Avicked men love both small and great gains.
FR. I did.
soc. And so, by your account, all men will be
lovers of gain, whether they be virtuous or wicked.
FR. Apparently.
soc. Hence it is not right to reproach anybody
with being a lover of gain : for he who makes this
reproach is actually such an one himself.
VOL. vin X 305
THE LOVERS
INTRODUCTION TO THE LOVERS
The conversation here related by Socrates takes
place in a school, where a number of boys and young
men of good birth and looks have come to take the
regular courses of reading, writing, recitation, and
arithmetic, and to acquire the elements of geometry
and astronomy. The scene in the school is swiftly
and vividly described. Socrates soon finds himself
talking with two young men of opposite character
and training : like Amphion and Zethus in Euripides'
Antiope (referred to in the Gorgias, 485-6), they have
given their time, one to the humane studies of music,
literature and rational debate (all of which were
embraced by the Greeks under the general term
" music ") ; and the other, who has turned liis back
on these refinements, to athletic exercise and
prowess. Their antagonism is further sharpened by
the fact that they are both ardent admirers of one of
a pair of boys or striplings, who have been earnestly
disputing over some astronomical theory, but who
now turn their attention to the debate between
Socrates and the two lovers.
Socrates raises the question of philosophy, which
has been suggested by the sight of the two young
astronomers. The athletic lover, of course, feels
nothing but contempt for it ; but his literary rival
cannot commend it too highly, and describes it as
308
INTRODUCTION TO THE LOVERS
the lifelong acquisition of fresh knowledge (133 c).
But if" much learning " is the meaning of philosophy,
we must consider how )tmck learning is good for us :
we find, for instance, that a moderate or measured
amount of exercise and food is best in athletics ; and
it would seem that a certain moderation in learning
will be best for the soul (134 d, e). The trainer and
the doctor will give us the right measure of exercise
and food for a good condition of body, but who will
fix it for the acquirements of the soul ? This
important question is left unanswered. But if we
cannot tell exactly how much, let us see if we can say
what the philosopher ought to learn. The youth
suggests that he should learn just so much of each
art or craft as will enable him, through his intelhgent
grasp of what is done in each, to impress people with
his knowledge and cleverness (135 d). Socrates
objects that, on this view, the philosopher will be
like an all-round athlete who may be able to beat
ordinary athletes, but must be only second-best
when matched with anyone who specializes in one
sort of contest. As the youth adheres to his state-
ment, Socrates points out that a second-rate person
must be useless and mischievous in any emergency,
so long as a specialist is available (136 c). In fact,
the philosopher must be something quite different
from that (137 b).
At this point Socrates, rather abruptly, turns the
talk on to the subject of right and >^Tong, with
especial reference to the judge or governor who
has to decide between them (137 d). The skill
required for such decisions is the highest that we
know of: it is the true state-craft, which should
combine knowledge of human nature and of oneself,
309
PLATO
" temperance " or reasoned self-control, and justice
Is the philosopher to be only second-rate, and so
practically useless, in the all-important business of
applying these arts or powers ? Or is he, above
all others, to undertake such work himself, as
being his pecuhar business ? The youth agrees that
he must ; and Socrates ends by saying that philo-
sophy is something quite different from erudition
and theoretical knowledge of the arts.
The little drama of the dialogue is well conceived
and conducted. From the pleasant scene of life in
the fashionable school we pass to the contrast between
the arrogant young votary of letters and the simple-
minded sportsman, who has the amusement of seeing
his disdainful rival humbled by the elucidating
questions of Socrates. The easy grace of the narra-
tive reminds one of the Charmides and the Lysis ;
and the search for the true content and meaning of
philosophy might well be a resumption of the remark
on the various learning of the sophist Hippias in the
Protagoras (318 e). Conformably with Plato's early
manner, the important question of the due measure
in learning, as in all else, is just stated clearly, and
then left for future investigation. The interesting
conception of the philosopher as something like our
newspaper critic, and indeed as little more than a
smatterer in the arts, arose naturally from the dis-
taste felt by the best Greek society for manual
labour, and from the high value set on frequent and
acute discussion of everything under the sun. The
Athenians especially, as Thucydides tells us through
the mouth of Pericles, believed in the utility of
rational debate for the life of an enterprising people ;
and Socrates is hardly fair to the sophists, or to him-
310
INTRODUCTION TO THE LOVERS
self, when he classes the man who cultivates this
ability as useless. But his hasty condemnation of
the ordinary critical observer is explained when we
reach the concluding section. " Yes," we seem to
be told, " philosophy is a kind of criticism or dis-
crimination, but not the petty, meddling kind that
you suppose. The philosopher must be supreme in
a special sphere of his own, where he will be the one
authority on good and evil, right and WTong."
The sudden, impatient manner in which this
glimpse of the philosopher is given, and the guise in
which he is shown, are not unplatonic : yet, apart
from certain details of language, this last section has
a clumsy abruptness wliich suggests that the whole
piece may be the work of a skilful imitator, who is
successful enough with the dramatic narrative, but
cannot rise to the higher levels of Plato's thought and
art ; and it is to be noted that here the important
work of distinguishing the true from the false is not
included in the philosopher's business. We should
have expected Plato to have either concealed the
gaps and loose ends with some more playfulness, or
to have more ably connected and sustained his treat,
ment of so high and intimate a theme.
311
E PAST A I
[h nEPI <I>IA020*IA2 ■ H0IKO2]
St I Et? Alovvctlov rov ypa^ixarioTOV elarjXdov, /cat
etoov avTODL tcjov re veojv tovs eTneiKecrTarovs
SoKovvras elvai rrjv ISeav /cat Trarepojv cvSoklijuov,
/cat Tovrcov ipaarag. irvyxo-virrjv ovv hvo rwv
fiCLpaKLCOV ipL^ovre, Trepl orov 8e, ov cT(f)6Spa
Kar-qKOVOv €(f>aLvladrjV jxcvtol ^ Trepl ^Ava^ayopov
rj TTepl OlvottlSov epit,eLV kvkXovs yovv ypd<f)€iv
B i(f>aiv€a6'qv /cat ey/cAtcrei? nvas €p,LfMovvTO toZv
Xepolv eTTLKXivovre /cat fj,dX* iaTTOvSaKOTe . Kayw
— Kad-qjJbTjv yap Trapd rov ipaarrjv rov erepov
avTolv — Kivqaa? ovv avrov rep ay/ccovt rjp6p,r]v, o
ri TTod^ ovrcus eanovhaKore ro) /xetpa/ct'oj elriqv,
/cat eiTTOV 'H TTov fjbeya rt /cat KaXov ecrrt, Trepl
o roaavrrjv aTTOvSrjv TreTTOi-qfjieva) earov ;
*0 S' €tW, Wotov, e^rj, p,eya /cat KaXov; aSo-
XeaxovcTL p,ev ovv ovroi ye Trepl rwv p.ered)pojv /cat
<j)Xvapovai (f)LXoao(f)ovvres-
C Kat iyo) davfxdaas avrov rrjv aTTOKpiaiv eiTTOv
^ The Ionian philosopher who lived in friendship with
Pericles at Athens.
312
THE LOVERS -- ^
[or on philosophy : ethical]
I ENTERED the grammar school of the teacher
Dionysius, and saw there the young men who are
accounted the most comely in form and of distin-
guished family, and their lovers. Now it chanced
that two of the young people were disputing, but
about what, I did not clearly overhear : it appeared,
however, that they were disputing either about
Anaxagoras ^ or about Oenopides ^ ; at any rate,
they appeared to be drawing circles, and they were
imitating certain inclinations ^ with their arms, bend-
ing to it and taking it most earnestly. Then I — ■
for I was sitting beside the lover of one of the pair —
nudged him with my elbow and asked him what on
earth the two youngsters were so earnest about, and
I said : Is it then something great and fine, in which
they are so earnestly immersed .''
Great and fine, indeed ! he rephed : why, these
fellows are prating about the heavenly bodies, and
babbling philosophy.
Then I, surprised at liis answer, said : Young man,
* A philosopher of Chios, distinguished as a geometer and
astronomer.
' i.e. the slopes of the contours of the earth, and of the
apparent course of the sun (ecliptic).
313
PLATO
n v€avia, alaxpov So/cet aoi elvai to ^i\o(jo<j>elv;
7) TL ovrcos xctAcTTois' Xeyeis;
Kat o erepog — ttXtjctlov yap Kad-qixevog irvyxo-vev
avrov, avrepacrrrjs cov — d/coucra? e/xou re epofxevov
KaKCLVOv aTTOKpivofievov, Ov npos crov ye, €(f)rj, c5
TicoKpares, TTOiets to Acai avepeaOai tovtov, el al-
axpov ■qycLTai <j)i\oao<j)iav elvai . 7) ovk olada tovtov,
OTi Tpax'f]Xil,6iX€vo£ /cat ep.TrnrXdp.evo'S Kal Kad-
evhcDV TTavTa top ^lov hiaTeTcXeKev ; ojore ai) tL
avTov (pov aTTOKpiveladai aAA' rj otl alaxpov cctti
^lAoo-o^ta;
D ' Wv 8e ovTO'5 jJiev tolv epaoTaZv Trepi fiovoLKrjV
Si,aT€TpL(f)(x)s, 6 8* €T€pog, OV iXoiSopcL, 7T€pl yvp.-
vaaTiKTjV. Kal p,oi eSo^e XPW'^'' "^^^ H-^^ eTcpov
d(f)L€vaL, Tov ipa)Ta)[M€vov ,^ otl ovS' avTos TTpocr-
CTTOietTO TTcpl Xoyojv ep.TTeipos elvai dXXd irepl epycov,
TOV 8e ao(f)a)T€pov TTpoa7TOLOvp,€vov €LvaL BiepcoTrjaai,
iva Kal €L TL bvvalixiqv Trap* avrov oi<j>eX-qd€L'r]v .
eliTOv ovv OTL EiV KOLVov pL€V TO cpuiT'qp.a -qpopL-qv
el Se ai) otet rouSe kolXAlov dv aTTOKpivaadaL, ae
epioTO) TO avTo oirep /cat tovtov, el 80/cet aot to
(f)iXoao<f>e'LV KaXov elvaL iq ov.
133 YdX^Bov ovv TavTa XeyovTOiv rjjjLwv eiraKovaavTe
TO) jLtetpa/ctcD eaLyrjaaT-qv , Kal avTco 7Tavaap,evoj
TTJs epcSos rjp,a>v d/cpoarai ey€V€a6r]v. KaL o tl p,ev
OL ipaaTal e-nadov, ovk ot8a, auro? 8' ovv e|-
eTrXdyqv del ydp ttotc vtto twv vecov re /cat KaXcJv
€K7TX'qTTop,aL. cBoKeL pLevTOL poL Kal 6 erepog ovx
1 epojTibfxevov Schleiermacher : ipdifxevov mss.
314
THE LOVERS
do you <^j3^pgif>pr p|ii1"g"p^'''^'"g — to — be — shamefiil ?
Else, why do you speak so sharply ?
Then the other youth — for he chanced to be sitting
near liim, as his rival in love — when he heard my
question and his rival's answer, said : You do your-
self no good, Socrates, by pressing this fellow with a
further question, as to whether he considers philoso-
phizing to be shameful. Do you not know that he
has spent the whole of his hfe in practising the neck-
hold, and stuffing himself, and sleeping ? So why
did you suppose he Mould make any other reply than
that philosophy is shameful ?
Now this one of the two lovers had spent his time
on hin nane^^tudifis,^ whereas the other, whom he was
abusing, had spent his on athletic s. So I decided
that I had best relinquish the other, whom I had
been questioning, since he did not even himself set
up to be experienced in words, but only in deeds ;
and that I should interrogate the one who set up to
be wiser, in order that so far as I was able I might
get some benefit from him. I said therefore : I
addressed my question to both in common ; but if
you think you could answer more creditably than he,
I put the same question to you as I did to him : do
you consider philosophizing to be honourable or not ?
Then the two striplings, overhearing us speak
somewhat like this, were silent, and ceasing from
their own contention they became listeners to ours.
What their lovers' sensations were, I do not know,
but I myself, at any rate, was staggered ; for every
time I am staggered by handsome young people.
It seemed to me, however, that my young friend too
' Literally, " on music," which with the Greeks included
poetrj' and general literature as well as music.
315
PLATO
rjnov ifiov dycDVLoiv ov firjv aAA' aTreKpivaro ye
/xoi KOL fjbdXa <j)L\orlinos . 'OTTore yap roi, €(f)y],
CD ZiOJKpares, ro cpiXoaocfyelv ataxpov rjyr^aaip.'qv
€lvai, ovh av avdpcoTTOV vo/xtcrat/xt efxavrov elvai,,
B ovS dXXov rov ovrco StaKelfMevov , evhcLKVvixeuos
€L9 rov avrepaarrjv, /cat Xeycov fMeydXrj rfj (f)a)vfj,
IV avrov KaraKovou rd TratStKra.
Kat iyo) etTTOV, KaAov dpa So/cet aoi to <f)iXo-
ao^lv;
Yidvv fjLev ovv, €(f>r].
Tt ovv, iy<h k<f)iqv rj Soxret aoL olov re elvat elSevac
TTpdyfia OTLOvv elre KaXdv etre ala^pdv iariv, o
fjLrj elheirj tls ttjv dpx^jv o tl ecrriv ;
C Olard* dpa, ■^v 8' iyw, 6 rt ecrrt rd (j)iXoao(j>eiv ;
Ilavu ye, e<f>r].
Ti ovv ear IV ; k^iqv eyoi.
Tt 8' aAAo ye, t} Kard rd SoAcuvos"; SdAcov yap
7TOV elTTC
yqpaaKOJ 8 atet TroAAa 8t8ao'/cd/ievo? *
KOL ifiol hoK€L ovrcDS del xP'^vai, ev ye n fxavdaveiv
rov f^eXXovra (f)i,XoGO(f)'qa€tv, /cat veiorepov ovra /cat
TTpea^vrepov, iv' cos irXelara ev rat ^io) fxadrj. Kat
fjLOL rd piev Trpcjrov eSo^e rl eLTrelv, erreLrd ttcos
evvoiqcras rjp6p,7]v avrov, el rr]v (j)iXoao(j)iav ttoXv-
fiadiav rjyoXro elvat.
D Kd/cetvo?, Haw, e^rj.
*Hy7y Se hrj KaXdv elvai piovov rrjv <f>iXoao<f)iav rj
/cat dyadov ; rjv 8' eyo).
Kat dya^dv', ecfi-q, irdw.
316
THE LOVERS
was in as great a flutter as myself ; but nevertheless
he answered me in a most ambitious spirit : Why, of
course, Socrates, he said, if I should ever consider
philosophizing to be shameful, I should not account
myself so much as a man, nor anyone else either who
was disposed to tliink so. Here he pointed to his
rival lover, and spoke >nth a loud voice, in order that
his favourite might hear every word.
Then I remarked : So philosophizing seems to you
to be honourable ?
Quite so, he said.
Well now, I said ; does it seem to you4K)ssible to i
know whether anything is honourable or shameful '
without knowing what it is fundamentally }
No, he said.
Then do you know, I went on, what philosophizing
is}
Certainly I do, said he.
Then what is it ? I asked.
Why, just what Solon called it ; you know it was
Solon who said :
And ever, as I older grow, I learn yet more and more ; —
and I agree with him that a man who intends to
philosophize should in this way be ever learning
something or other, whether he be younger or older,
in order that he may learn as many things as possible
in his bfe. Now at first I felt there was something
in his reply, but then, on second thoughts, I asked
him whether he considered philosophy to be much
learning.
To which he answered : Certainly.
And do you consider philosophy to be merely
honourable, I asked, or good as well ?
Good as well, he said : very much so.
317
PLATO
TloTepov ovv e.i> (f)tXoao(f)ia ti rovro lBlov ivopas,
7] Koi iv Tols aXXois ovro) aoi 8o/cet e;(etv; olov
<f)LXoyviivaariav ov fiovov ■f]yfj Kokov elvai, oAAo,
Koi dyadov ; rj ov;
*0 8e KOI fjLaXa elpcovLKcos €(f>r] Syo* Upos [xev
TovSe [MOL etp-qcrdo), on ovSdrepa' Trpos 8e ere, cu
Sco/c/aares", o/ioAoyco koI KaXov elvai, Kal dyadov
E rfyov/jiaL yap opdcos.
'H/3coT7jcra ovv iyo), ^Ap' ovv Kal iv rolg yvp.va-
aiois rr]v TroXvTToviav ^iXoyvixvacmav rjyfj elvai;
K.dK€lvos e(f)rj, Ildvv ye, waTrep ye Kal iv rep
(l)iXoao<f)€Lv rrjv 7ToXvp.adl.av (f}LXoao(f)i.av rjyovp,aL
elvai.
Kdyco €L7Tov, 'iiyfj Se St) rovs (f)cXoyvu,vaaTovvTas
dXXov Tov im,6vp,€iv rj tovtov, o tl TTOL-qaei avrovs
et5 €X€iv TO CTco/xa;
Tovrov, €(f>r].
^H ovv ol TToXXol TTOVOL TO CTCOjUa, TjV 8 CytO,
TTOLOVaiV €V €X€iV ;
134 riois" yap dv, €(f)rj, drro ye oXiycxyv ttovcjv to
acx)p.d Tis €v €xoi;
Kat fJiOi eBo^ev rjSr] ivravda KivrjTcog elvai 6
<f)t,XoyvpvacrTT]s , Iva poi ^orjdrjar] Sid ttjv ipTreipiav
rrjs yvpivaoTtKijs' KaTreira r]p6p,r]v avTov, Su 8e
817 tL aiyas rifilv, cb XcooTe, rovrov TavTa XeyovTO? ;
rj Kal aol Sokovglv ol dvQpoiTTOL ev ra crcD/xara
^X^lV (XTrO TCOV TToXXcOV 7TOVOJV, TJ aTTO Tcbv p,€TpLa)V ;
'Eyco p,€V, d) ScuK-pare?, €<f)r], (x)p,rjV to Xeyopevov
B 8t] tovto Kav vv^ yvdjvai, otl ol p,eTpt.oi ttovol ev
TTotovaiv e^etv ra acopara, Trodev Srj ovxl dvSpa
ye dypvTTVov Te Kal daiTov Kal drpi^rj rdv TpdxrjXcv
^ K&v if Hermann : Kal vvv mss.
318
THE LOVERS
Then do you observe this as pecuhar to philosophy,
or do you find it similarly in everything else ? For
example, do you consider the love of athletics to be
not merely honourable, but good as well, or do you
not?
Whereupon he, most slily, gave a double answer :
To him my statement must be " neither " ; but to
you, Socrates, I acknowledge it to be both honour-
able and good : for I consider this the right view.
Then I asked him : Well now, in athletics, do you
consider that much exercise is love of athletics ?
To which he rephed : Certainly, just as in philo-
sophizing I consider much learning to be philosophy.
Then I said : And do you then consider that the \ ■<^«
lovers of athletics desire anything else than that T^ ^t^
M-hich will cause them to be in good bodily condition .'' V^,^5«^
Only that, he repUed. \^^^
And does much exercise, I asked, cause them to _0i^^
be in good bodily condition ? ^^
Yes, for how, he replied, could one be in good ^
bodily condition through little exercise ?
Here I felt it was time to stir up the lover of
athletics, in order that he might give me the support
of his athletic experience ; so I proceeded to ask
him : And you then, pray, why are you silent,
excellent sir, while your friend here is speaking
thus ? Do you agree that men are in good bodily
condition through much exercise, or is it rather
through moderate exercise ?
For my part, Socrates, he said, I thought even a pig
— ^as the saying is — would have known that moderate
exercise causes them to be in good bodily condition,
so why should not a fellow who is sleepless and
319
PLATO
exovra /cat Xctttov vtto /Ltepi/xvcup' ; /cat avrov
ravra elrrovTOS rjcrdrj ra jxeipaKia /cat eireyeXaaev , 6
8 €T€pos rjpvdpiaae .
Kat eyco eiTTOv, Tt ouv; au rjSr] avy)(a>p€LS /irjre
TToAAot'S" /XT^re oAiyou? ttovovs ev TTOieiv exeti^ to,
aojuara tovs avdpcoTTOVs, dAAa Toy? p,€rpiovs;
7) Stafidxj) Svotv ovroLV vojv irepl rov Xoyov;
C Ka/ceti^o?, npos /xei/ rovrov, '^(j^rj, kolv ttolvv
rjSeio? SiayiovLO-atfM-qv , /cat eu otS' ort t/cavoy af
yevoljjirjv ^o-qdijcrai rij vnodecreL, t]v vvedefi-qv, /cat
€t Tavrr]s en ^avXorepav VTredepbrjv ovSev yap eari'
TTpos fievrot ae ovSev Seo/xat Trapa So^av (f)tXo-
viKelv, dAA' ojJboXoyw /xr) rd ttoAAo. dAAd ra p.erpia
yvjxvaaia rrjv eve^lav e/X7roietv rot? dvdpujTTOig.
Tt 8e rd CTtrta; rd /LtcVpta -^ rd TroAAd; e^i^v
eyca.
Kat ra atria iu/xoXoyeL.
D Eti 8e Kayco 7TpoarjvdyKal,ov avrov ofMoXoyetu
Kat rdAAa ndvra rd Trepi ro aaJfia wcfieXtixiLrara
eti'at rd /Jterpta, dAAd /lit) rd TroAAd //.i^Se rd oAtya*
/cat jLtot (hptoXoyet rd fierpta.
Tt 8e, €(f>rjv, rd vrept tt^v iJjvxtjv ; rd fxerpta
CD^eAet •^ rd dpterpa ruiv rrpoacftepoixeviov ;
Td /Jterpta, €(f)r].
OvKovv ev rGiv 7Tpoa(f)€poiJt€vwv fpvxfj earl /cat
ra fJtad-^jjtara.
Q.fioX6yet .
Kat rovrojv dpa rd [jterpta d)<f)eXet, dAA' ov rd
■noXXd;
lLvve(f>'q .
320
THE LO\"ERS
unfed, with unchafed neck and slender, care-worn
frame I And when he had said this the boys were
dehghted and laughed their approval, while the
other lover blushed.
Then I said to him : Well, do you now concede
that it is neither much, nor little, but moderate
exercise that causes men to be in good bodily con-
dition ? Or do you bid defiance to the two of us
on this point ?
To wliich he answered : Against him I should be
only too glad to fight it out, and I am certain I
should prove able to support the theory I have put
forward, even had I put forward a weaker one ;
for he is naught. But with you I do not aim at
winning an unscrupulous success ; and so I admit
that not a great but a moderate amount of athletics
causes good condition in men.
And what of food ? Moderate or much ? I asked.
The same apphed to food, he admitted.
Then I went on and tried to compel him also to
admit that everything else connected with the body
when most beneficial, was the moderate thing, not
the much or the httle ; and he admitted that it was
the moderate thing.
And now, I said, as regards the soul ; are moderate
or immoderate things beneficial, as adjuncts of it ?
Moderate things, he replied.
And are studies among the adjuncts of the soul }
He admitted they were.
So among these also it is the moderate that are
beneficial, and not the much ?
He agreed.
VOL. VIII Y 321
PLATO
TtVa ovv ipofxevot, av SiKaicos ipoifxcda, ottoIol
fJierpioL TTOVOL /cat criria rrpos to crcD/xa ecmv;
'QpLoXoyovpiev /xer rpels ovres, on larpov r)
7TaLborpL^r]U.
E TiVa 8' ap TTepl aTrepfxdrcov airopas, ottooov
fierpLov;
Kat rovTov rov yecopyov cu/xoAoyou/xer.
Tiva he rrepl jxadiqiidroov els ifjux^jv ^vrevaecjs
re /cat aTTopds epcorcovTes 8t/cat<os" av epoijxeQa,
OTToaa Kat, oiroZa jxerpia;
T^ovvrevdev rjSrj diropias /xearot r]p,€V aTravres'
135 /cayto TTpoaTrail^cjv avrovs r]p6p,iqv, BouAea^e, ^cjy-qv,
e7ret8i7 rffxels iv diropia €ap,€.v, ipcofieda ravrl rd
fMeupaKLa; rj lctojs alaxwo/jbeda, coaTrep e<j>rj rovs
fivrjGTTJpas "Ofj,7]pos, P'Tj d^iovvres^ eXvai riva d'AAov,
OCTTt? evrevel rd to^ov ;
'E7ret8i^ ovv pLOL iSoKovv ddvpbelv Trpds rov Xoyov,
dXXrj i7T€Lpcx)pirjv aKoireZv, /cat etnov, Uola 8e
fxaXicrr^ drra T07Tdi,opi€V elvai rdJv pi,a9rjp,dra)v,
d Set rov ^i\oao(f)ovvra piavOdveiv, eTretSi) ou^j^t
rrdvra ou8e TroAAa;
B 'YrroXa^aJV ovv 6 ao(f)a)r€pos elirev on KaAAtora
ravr etr] rdJv p,a6'r]p,dra)v /cat TrpocriJKovra, acf)
<MV dv TrXeiarrjv So^av exoi Tt? els <f>iXoao(f)iav'
TrXecarrjv 8' av ^'p(ot 8o^av, et BoKotr) rd)V rexvdJv
epLTreipos elvai iraadiv, el 8e /xtj, (hs TrXelarcov ye /cat
fMaXtara rd>v d^coXoycov, p,a6d)v avrcov ravra, a
TTpoa-^KeL roLS eXevdepots p.adelv, daa avveaews
exerai, pcrj daa x^^povpyias.
^ d^iovvres Cobet : ol^iovvtuv, d^toOvras MSS.
^ Od. xxi. 285 foil., where the suitors pf Penelope are
322
THE LOVERS
Then whom should we be justified in asking what
sort of exercise or food is moderate for the body ?
The three of us agreed that it must be a doctor
or a trainer.
And whom should we ask about the moderate
measure in the sowing of seed ?
In that matter, we agreed, it must be a farmer.
And whom should we be justified in asking as to
the moderate degree and kind, in regard to the
sowing and planting of studies in the soul .''
At this point we all began to be full of perplexity ;
then I, mocking at them, asked : Do you mind,
since we are in perplexity, if we ask these boys here }
Or perhaps we are ashamed, as Homer ^ said the
suitors were, and do not think it fit there should
be someone else who will string the bow ?
Then, as it seemed to me that they were losing
their zeal for the argument, I tried to pursue the
inquiry in another way, and said : But what, as
nearly as we can guess, are the kinds of learning
which the philosopher should learn, since he is not
to learn all things or many things ?
At this the wiser one interjected : The finest and
most suitable kinds of learning are those which will
bring him the most reputation for philosophy ; and
he will get most reputation if he appears well versed
in all the arts, or if not in all, in as many of them,
and those the most considerable, as he can, by
learning so much of them as befits a free man to
learn, that is, what belongs to the understanding
rather than the handiwork of each.
ashamed, after they have failed to string the great bow of
Odysseus, to let its owner, disguised as a beggar, try his
strength on it, and perhaps succeed.
323
PLATO
'^Ap' ovv ovTOj XeycLs, e(f)rjv iyco, coaTtep iv rfj
rcKTOVLKrj; /cat yap e/cet reKrova /xev av Trpiaio
C TTevre -q e^ fivclw, aKpov dp)(Lr€Krova 8e ouS' av
fivpLcov Spa)(iJia)V oXiyot, ye fMrjv kov iv Trdai rols
EAAT^at yiyvoiVTO. dpa p^r^ri roiovrov Aeyei?;
/cat OS aKovaas p-ov avve-)(^cx}peL /cat airros Xeyetv
roLovrov.
H/sd/xTjv S' avrov, et ovk dSvvarov etr] Svo p,6vas
rep^vas" ovroi pbaOeXv rov avrov, p,rj on rroXXas /cat
/xeyaAas" o 8e, Mt^ ovtcjs p.ov, €(f)rj, v7roXd^r)g, d>
HcoKpar€S, d)s XeyovTog, on Set eKdcrr-qv rcbv re^viov
D rov (j>iXoao(j)ovvra eTriaraadai a/cpt^Sais", oyairep
avrdv rov rrjv re^vrjv e^ovra, dXX ws et/co? dvSpa
eXevdepov re /cat 7T€7Tai,hevp,evov , erraKoXovdrjaai re
rols XeyopLevoLS vtto rov hrjpiovpyov olov r' etvat
hLa(j>ep6vrcx)s rcov Trapovrcov, /cat avrov avp,^dX-
XeadaL yvco/ji-qv, ware BoKeZv ■)(apLeararov elvai /cat
ao<f)(x)rarov rcbv del Trapovrcov iv rols XeyopLevois
re /cat irparrop^evois Trepl rds reyyo-s.
KayoS, en yap avrov r]p,(f)eyv6ovv rov Xoyov 6 n
e^ovXero, 'Ap' evvoo), e<f)r]v, olov Aeyet? rov (f)iX6-
E ao(f)ov dvhpa; 8o/c€ts" yap /xot Ae'yetv olov iv rfj
ayojvia elalv ol TrevradXoi Trpos rovs Spo/xea? ^
rovs TToXaiards. /cat yap iKelvoi rovrcov p,ev
XeLTTovrai Kara rd rovra>v ddXa Kat Sevrepoi elai
TTpos rovrovs, rcov Se dXXcov dOXrjrcbv TrpwroL
Kat VLKcbatv avrovs. Ta;^' dv laois roiovrov n
Xeyois /cat ro (f)i.Xoao^eLV drrepydt^eadai rovs
^ A mina ( = 100 drachmae) would be about £6-£8 in our
money to-day.
* Literally, athletes trained for the contest of the five
exercises of leaping, running, disc-flinging, javelin-throwing,
and wrestling.
324
THE LOVERS
Well now, do you mean, I asked, in the same way
as in carpentry ? For there, you know, you can
buy a carpenter for five or six minae,^ but a first-
rate architect cannot be got for even ten thousand
drachmae ; few such, indeed, could be found tlirough-
out the whole of Greece. Is it something of this
sort that you mean ? When he heard me say this,
he admitted that something hke this was what he
himself meant.
I next asked him if it was not impossible for the
same person to learn in this way merely two of the
arts, not to speak of many or the principal ones ; to
which he replied : Do not conceive me, Socrates,
to be stating that the philosopher must have accurate
knowledge of each of the arts, like the actual adept in
any of them ; I mean only so far as naay be expected
of a free and educated man : that is, he should
be able to follow the explanations of the craftsman
more readily than the rest of the company, and to
contribute an opinion of his own wliich will make
him appear the cleverest and most accomplished of
the company who may at any time be present at
some verbal or practical exposition of the arts.
Then, as I was still unsettled in my mind as to
the drift of his words, I asked him : Do I quite
grasp the sort of man whom you mean by the
philosopher ? For you seem to me to mean someone
like the all-round athletes ^ in contest with the
runners or the wTCStlers : the former yield, you
know, to the latter in their particular exercises, and
are their inferiors in these, but are superior to the
usual sort of athletes and beat them. I daresay it
may be something of this sort that you would suggest
as the effect produced by philosophy on those who
325
PLATO
imr'qSevovras rovro to eTriTTjSef/xa" rcov ^ev
136 TTpcoTOiv els avveaiv irepl ras re^vas iXXetTTeadai,
TO, Sevrepela 8' exovras rojv aXKoiv TrepielvaL, Kai
ovrcos yiyveadai irepl rravra viraKpou riva avopa
Tov 7T€(f)iXoao(f)rjK6ra' tolovtov rivd [jlol BoKeXs
ivSeiKvvaOai.
KaAojs ye /xot, ^(f>y], f5 Sca/cpare?, (f)aivr) VTroXajj,-
^dveiv TO, 776/31 rov (f)LXoG6(f>ov , oLTTeLKdcras avrov
to) TTevrddXcp. earL yap drep^ois' toiouto? olos
/jbTj hovXevetv /XTjSevt TrpdypbarL, P''r}^^ €t? rT]V
aKpt^eiov jxrjSev StaTreTTOVTj/ceVai, caare 8td ti^v
Tou ei'os' Towrou eTTifMeXeiav riov aAAtov airavroiv
B aTToXeXelcfidaL, warrep ol d-qfMLovpyoi, dXXd irdurtov
fierpicos €(f)rj(f)6ai.
Merd ravT'qv hr] rrjv dTTOKptaiv eycb Trpoovpiov-
fxevos aa(f)a>s etSeVat o rt Xeyoi, i7TVvdavop,rjv avrov,
rovs dyadovs TTorepov ;^/37y(n'/Aoys' rj axpyjcrrovs
elvai VTToXajJi^dvoi.
yiprjaifMovs S-qTTOv, c5 ^coKpareg, e</>7J.
^Ap' ovv, CLTTep ol dyaQol ;)^p7^at/xot, ol 7Tovr]poL
dxpi]oroi ;
' Q.p,oX6yei, .
Tt hi; rovs (f>iXoa6cf)ovs dvhpas XPl'^^H'^^^ Vyf)
r) ov; ^ ^
C '0 Se oiyuoAdyet p^prjcrt/xoys', /cat Trpos ye £^17
XpyjcnpiOirdrovs elvai riyeZadai.
Oe'pe 817 yvoJfMev, el av dX-qdrj XeyeLS, rrov /cat
XprjcnpjOi Tjjjuv elalv ol VTtaKpoi ovroi; SrjXov yap
on eKdarov ye raJv rds rexyas exovrcov (f)avX6repos
eceriv 6 (jtiXoao^og.
'Q/xoAoyei.
Oe'pe 8t) (jv, rjv 8' ey<x>, el rvxots •^ aurd? dadevrj-
326
THE LOVTERS
make it their pursuit : they yield to those who are
first-rate in an understanding of the arts, but in
taking the second place they surpass the rest ; and
in this way the man who has studied philosophy
comes just next to the top in everything. That is
the kind of person whom you appear to me to
indicate.
You are quite right, it seems to me, Socrates, he
said, in your conception of the philosopher's position,
with your comparison of him to the all-round athlete.
For it is precisely his nature not to be enslaved to
any business, or to work out anything exactly, so as
to let his apphcation to that one matter make him
deficient in the rest, as the craftsmen do, but to have
a moderate contact -with all of them.
Well, after this answer I was eager to know clearly
what he meant, so I inquired of him whether he
conceived of good men as useful or useless.
Useful, I should say, Socrates, he rephed.
Then if good men are useful, are wicked men
useless ?
He agreed that they were.
Again, do you consider that philosophers are useful
persons or not ?
He agreed that they were useful ; nay, more, that
he considered they were most useful of all.
Come now, let us make out, if what you say is true,
where these second-best men are also useful to us :
for clearly the philosopher is inferior to any particular
adept in the arts.
He agreed.
Well now, I went on, if you yoiu*self, or one of your
327
PLATO
aas Tj rcbv <j)iXoiv tls tojv aG)v, Trept Siv ah (nrovS-qv
fieydXrjv ex^tS", TTorepov vyeiav ^ovXofJbevos kttJ-
aaaOai tov VTraKpov CKelvov [rov <^tAdao^ov]^
ctaayois av els rrjv ot/ctav •^ tov larpov Aa^ot?;
D Afxcfiorepovs eycoy^ av, ^cfyy]-
Miy /xoi, eiTTOv iy(x), dp,(f)or€povg Aeye, dAA' otto-
repov jxaXXov re koL rrporepov.
OvSels dv, e<^7y, tovto ye diJ,<f)t,(TPrjrrjaeLev , (hs
ovxl TOV laTpov /cat jLtoAAov Kal irporepov.
Ill 8 ; iv vrjl )(eLiJial^op,evrj TTOTepco dv p,dXXov
eTTLTpeTTois aavTov re /cat to, aeavrov, tco kv-
^epvrjTrj rj Tcp (jjcXoaocfxx) ;
To) Kv^epvqrrj eycoye.
OvKOVv Kal rdAAa Trdvd" ovto)?, eo)s dv Ti?
h'qpLiovpyos 27, ov ;;^p7yat/Aos' eariv 6 (j)iX6ao^o£ ;
Oatverat, e^"?].
E OvKovv vvv dxpy]crT6s tls rjp.lv iarlv 6 (^LX6cro(^0'S ;
elal yap rjp,tv del^ ttov Sr]p,iovpyol' d>pLoXoyriaap.ev
8e rovs p.ev dyadovs ^^/DTjat/xou? etv'at, tovs 8e
jjioxdrjpovs d-^p-qarovs.
'Hi^ay/cd^ero 6p.oXoyelv.
Tt ovv jjieTa tovto; epcop,ai ae t) dypoiKorepov
eoTLV epeadai;
^Kpov 6 Ti ^ovXei.
Ovhev hrj, e<f)rjv iyo), ^'qTco dXXo -q avopi,oXoyq-
137 oaadai rd elprjfieva. ep^et Se ttcjos oiSL ajjjioXo-
yqaap,ev koXov elvai TrjV (f)iXoao(f)Lav [/cat aurot
(j>tX6ao(j)OL eip-at]/ tovs he <f)iXoo-6(f>ovg dyadovs,
Tovs Se ayadovs )(^p'Y]aLp.ovs , tovs Be TTOvqpovs
dxpT]OTOVs' avdis §' av tovs (f>tXoa6(/)ovs (LpboXoy-q-
crafMev, ecos dv ol Sr}p,i.ovpyoL cLaiv, dxp'qcrTOVs
1 TOV <f)CKbao<t)ov seel. Cobet.
328
THE LO\^RS
friends for whom you feel great concern, should have
fallen sick, would you fetch that second-best man
into the house with a view to obtaining health, or
would you summon a doctor ?
For my part, I should have both, he replied.
Please do not say " both," I said, but which of the
two you would prefer and also summon first.
No one, he rephed,would make any question but that
the doctor should be preferred and also summoned first.
And again, if you were in a ship that was making
rough weather, to which would you rather entrust
yourself and yours, the pilot or the philosopher ?
I should choose the pilot.
And so it will be in everything else : so long as
there is some craftsman, the philosopher will not be
useful ?
Apparently, he repMed.
So-naxe-we- Jind_that the^philosoplier. j[s_a_J^£less
person.? For I suppose we always have craftsmen ;
and we have agreed that good men are useful, and
bad ones useless.
He was obliged to agree to this.
Then what follows ? Am I to ask you, or will it
be too ill-mannered .'' l^, <-^ ^-i^ed r^^ »^ K»<
Ask whatever you please. «>
Well, my aim, I said, is merely to recall our agree-
ments upon what has been stated. The matter
stands somewhat like this. We agreed that philo-
sophy is an honourable thing, and that philosophers
are good ; and that good men are useful, and wicked
men useless : but then again we agreed that philo-
sophers, so long as we have craftsmen, are useless,
* det Hermann : 8ri mss.
' Koi oi>7-ot <pL\6<ro<poi dvai seel. Schanz.
329
PLATO
etvai, Brjfiiovpyovs 8e del elvai. ov yap ravra
ibfioXoyrjrai ;
Wdvv ye J rj S' os.
'Q.IJt,oXoyovjjL€v dpa, <Ls eoiKe, /caret ye rov gov
Xoyov, eXirep ro <j)iXoao(j)eZv earl TTepl ras" re)(Vo-s
eTTiarrjjJbovas elvai ov av Aeyet? rov rpoTTOv, ttovtj-
povs avrovs elvai /cat dxp'^arovs , eojs dv ev dvOpw-
B TTOLs rexvaL coaiv. dXXd jjutj ovx ovtojs, d> <j)l,Xe,
exoioi, P'Tjh^ fj rovTO <l>iXoaoj)eZv , irepl rds rexvas
icTTTOvSaKevac, ou8e 7ToXv7Tpayp,ovovvra KVTrrdt,ovra
^rjv ov8e 7ToXv[j,adovvTa, dXX' dXXo tl, eirel iyoj
cpfjb-qv /cat oVetSos" eti^at rovro /cat ^avavaovs
KaXeladat tovs rrepl rds rexvas eoTrovhaKorag .
cuSe he aa(j)earepov elaofieOa, el dp* dX-qdrj Xeyu),
edv rovro dTroKpivr)' rives lttttovs eTrlaravrai ko-
C Aa^etv opddJs ; irorepov oiTrep ^eXrlcrrovs ttolov-
aiv r) a'AAot;
OiTTep ^eXrlarovs •
Tt he; Kvvag ovx ot ^eXrlarovg eirlcrravrai
TTOielv, ovroL /cat KoAa^etv opddJs emaravrai;
Nat'.
*H avrr] dpa rexvrj ^eXrlarovg re TTOiel /cat
KoXdl^ei opdd/S ;
^alveral jxol, ■^ S' os.
Tt he; TTorepov rJTrep ^eXrlarovs re TTOcel /cat
/coAa^et 6pdd)s, r) avrrj he /cat yiyvcoaKei rovs
XP'f]orovs /cat rovs fioxd'Tjpovs, rj irepa ns ;
'H avrr], €(f>rj.
'E^eAT^cret? ovv /cat /car' dvdpcoTTOvs rovd' ofxo-
^ pdvaviTos expresses the peculiar contempt felt by Greek
gentlemen for the work of artisans and even artists. Manual
330
THE lo\t:rs
and that we always do have craftsmen. Has not all
this been agi-eed ?
Yes, to be sure, he replied.
Then we agreed, it seems, by yom* account — if
philosophizing means having knowledge of the arts
in the way you describe — that philosophers arevvicked
and useless so long as there are art^ among mankind.
But I expect they are not so really, my friend, and
that philosophizing is not just having a concernment
in the arts or spending one's life in meddlesome
stooping and prying and accumulation of learning,
but something else ; because I imagined that this life
was actually a disgrace, and that people who con-
cerned themselves with the arts were called sordid.^
But we shall know more definitely whether this
statement of mine is true, if you vvill answer me
this : What inen know how to punish horses rightly ? .-^.
IsutJJiQsej?Lho.jiiak£L thegi inJa-ihe best horses, oHI^^
satge other naen ?
Those who make them into the best horses.
Or again, is it not the men who know how to make
dogs into the best dogs that know also how to
punish them rightly ?
Yes.
Then it is the same art that makes them into the
best dogs and punishes them rightly ?
It appears so to me, he rephed.
Again, is t he art that makes them into the b <?st
Qae&jandjmnkh e s t ltem rightly the same a«^ that whif^h
knaws the ^ood. and the l^g/^ nnt^c^ nr ic it t ^me- nth^ r ?
The same, he said.
Then in the case of men also will you be prejjared
labour was the business of slaves and persons who were
unfit for military and political life.
PLATO
D Aoyetv, r}7T€p ^eXriarovg dvOpcoTTOvs TTOiel, ravrrjv
eLvac /cat tt^v KoXdCovaav opdcbs /cai Siayiyvcx)-
GKOvaav Tovs XPV^'^'^^^ '^^ '^'^^ Toy? p.o)(dripovs ;
YVdvv ye, €<f)r).
OvKovv Kal rjrcs eva, /cat ttoXXovs, /cat tJtls
TToXXovs, /cat eva;
Nat.
Kat Ka9' tiTTTcov Srj Kal rwv dXXojv aTTOvroiv
ovrcos;
Tis oSv iorlv rj eTnarrjp.'q , ■^rts rovs iv rat?
TToXeaiv aKoXacrraLvovras /cat rrapavofjuovvras 6pda>s
/coAa^et; ovx 'f] SLKaarLKtj ;
Nat.
H dXX-qv ovv Tiva /caAei? /cat St/catocrwT^v "^
Tavrrjv;
OvK, dAAa rarjTTjv.
E OvKovv fJTTep KoXd^ovatv dpOws, ravrrj /cat
yiyvcocTKOvaL rovs ^prjorou? /cat fjboxdrjpovs ;
Tavrr] .
"OoTLS 8e eva ytyvtoa/cet, /cat TToAAoy? yvaxrcrai;
Nat.
Kat ooTi? ye ttoAAo?)? ayvoet, /cat eva;
Et apa tTTTTO? aiv dyvoot tou? xPV^^^^^ '^'^'■
TTovTjpovs LTTTTovs, Kov avTov dyvool, TToto? Tt? iaTtv ;
Kat et ^ovs (jov dyvool rovs TTovrjpovs Kal XPV
arovs <^ovs>,^ kov avrov dyvool, irolos ris iariv ;
Nat, €(f)7].
Ovrcv Srj Kal et kvcdv;
' /3oCs add. Bekker.
332
THE LOVERS
to agree that the art which makes them into the best
men is that which punishes them rightly and dis-
tinguishes the good and the bad ones ?
Certainly, he said.
And that which does tliis to one, does it also to
many, and that which does it to many, does it also
to one ?
Yes.
And so it is also with horses and everything else ?
I agree.
Then what is the knowledge which rightly punishes
the licentious and law-breaking people in our cities ?
Is it not judicature ?
Yes.
And is it any other art than this that you call
justice ?
No, only this.
And that whereby they punish rightly is that
whereby they know the good and bad people ?
It is.
And whoever knows one will know many also ?
Yes.
And whoever does not know many will not know
one ?
I agree.
Then if one were a horse, and did not know the
good and \\-icked horses, would one not know which
sort one was oneself ?
I think not.
And if one were an ox and did not know the wicked
and good oxen, would one not know which sort one
was oneself.''
That is so, he said.
And so it would be, if one were a dog .''
333
PLATO
Q.fxoXoyei.
138 Tt 8 ; eTTecSav dvdpcoTTos tls (jl>v ayvofj tovs
XpTjorovs Kal jxo-)^dripovs dvdpcLrrovs, dp* ov^
avrov ayvoeX, TTorepov )(priar6s ecrrtv r) vovrjpos,
eTretSi^ koI avros dvdpojTros iariv;
YiVvexi^p^i"
To 8 iavrov dyvoelv aco(f)povelv iarlu 7] fjbrj
ao}(f)pov€tv ;
Mrj a(x)<j>pov€tv .
To iavTov dpa yLyvajoKeiv earl aoi^povelv ;
^rjfMi, €(J)rj.
Tout dpa, cos €olk€, to iv AeA^ois" ypdp,pL(x
vapaKeXeverai, aa}(j)poGVvrjv dcrKetv /cat St/cato-
avviqv.
"Eot/cei/.
T^ avrfi Se ravrrj /cat /coAa^etv opdws eTnard-
fieda;
Nat.
OvKovv fj /xev /coAct^etv dpdcos eTnardp-eda,
B Si/caioCTWTj avTT] eariv, rj he ScayLyvwaKecv kal
eavTov Kal dXXovs, craj(f)poavvr] ;
"Eoi/cev, €(f)r].
TauTov ap eart, /cat StKaLoavvq Kal a(x)<f)poavvrj ;
Waiver at.
Kat p,r)v ovro) ye /cat at TrdAet? ev oiKovvrai,
orav ol dhiKovvres hiKiqv StSaioti/.
^AX-qdrj XeyeLS, €(f)r].
Kat TToXiTiKT] dpa avTTj eariv.
HvvehoKei.
Tt he orav els avrjp opOtos ttoXlv Sioi/ct^, ovo/xa
ye TOVTO) ov rvpavvos re Kal ^aaiXevs ;
334.
THE LO\^RS
He agreed.
Well now, when one is a man, and does not know
the good and bad men, one surely cannot know
whether one is good or wicked oneself, since one is a
man also oneself ? \. \ Ai^ v^
He granted this. ^^ . i ^^^_ ^tfjute^J
And is " not knowing oneself" being temperate,* - v«aw«.k.'
or not being temperate ?
Not being temperate.
So " knowing oneself " is being temperate ?
I agree, he said.
So this is the message, it seems, of the Delphic
inscription — that one is to practise temperance and
justice.
It seems so.
And it is by this same art that we know also how
to punish rightly ?
Yes.
Then that whereby we know how to punish rightly
is justice, and that whereby we know how to dis-
tinguish our own and others' quality is temperance .''
It seems so, he said.
Then justice and temperance are the same thing ?
Apparently.
And further, it is thus, you know, that cities are
well ordered — when the WTongdoers pay the penalty.
That is true, he said.
Hence this is also statecraft.
He concurred.
Again, when one man governs a city rightly, is he
not called a despot and king ?
^ C/. CAarm I de* (Introduction and 164) for the connexion
in thought and language between temperance and self-
knowledge.
835
PLATO
OvKovv ^aaiXiKfj re /cat rvpavvLKrj Texvr) Siot/cet;
Ovro)?.
Kat avrai ap at aiVat re)(yai elalv e/cetVat?;
OatVovrat.
C Tt 8e orav eis cov avrjp olklov hioiKfj opdcbs, ti
ovofia rovro) iariv ; ovk oIkovo/jLos re Kat Se-
OTTorrjs;
Nat.
Horepov ovv /cat ovros SiKacocrvvr] ev av rrjv
oIkIov Blolkol ^ dXXrj rivl re)(yrj ;
AiKaLoavvrj.
"Eo-rtv apa ravrov, d)s eoiKe, ^acnXevs, rvpav-
vos, TToXiriKos, OLKovofjiog, BeanorT]?, crcocf}p(DV,
St/cato?. /cat /iia rexvr] earl ^aatXcKij, rvpavviK-q,
TToXirLKTj, heanoriKij, oiKovopiLKrj, St/catocruTj, aix>-
(jjpoavvrj .
OatVerat, '^4*1' ovrojg.
D Horepov ovv rat <^tAoo"o<^a), orav p,ev tarpos
rrepl rcov KafJivovrcov n Xeyrj, alaxpov p.r]d^ erreadai
rols Xeyofievotg Bvvaadai p.'qre avfJL^aXXeadaL pbrjhev
rrepl raJv Xeyo/xevcov -^ Trparrojxevcov, /cat OTiorav
dXXos Tt? rcov hrip.Lovpycx)v, cocravrcos' orav 8e
St/cacrTT^? •^ ^acnXevs 7] dXXos ns U)V vvv Bt] SieXr]-
Xvdafiev, OVK alaxpov irepl rovroiv jx-qd^ eTveadai
Bvvaadai p-rire avp^^aXXecrdaL Trepl avrojv ;
Yiois 8' OVK alaxpov, c5 HcoKpares, rrepi ye
roaovrcjjv Trpaypbdrcov /ir^Sev exeLV avfi^dXXeadat;
E Horepov ovv /cat rrepl ravra Xeycofxev, e(f)r]v,
TTevradXov avrov Belv elvat Kat, vrraKpov, Kat ravrrjs
p.ev rd Sevrepela e^ovra Trdvrcov rov ^iX6ao(f)ov,
336
THE LO\^RS
I agree.
And he governs by d kingly and despotic art ?
That is so.
And these arts are the same as the former ?
Apparently.
Again, when a man singly governs a house aright,
what is he called ? Is hf"J22t^ hniic;p-Tnanagpr And
master ?
Yes.
Then would he also govern his house well by
justice, or by some other art ?
By justice.
Hence they are all the same, it seems, — king,
despot, statesman, house-manager, master, and the
temperate man and the just man ; and it is all one
art, — the kingly, the despotic, the statesman's, the
master's, the house-manager's, and justice and
temperance.
It is so, apparently, he said.
Then, if it is disgraceful in the philosopher to be
unable, when a doctor speaks about the sick, either
to follow his remarks or to contribute anything of
his own to what is being said or done, and to be in
the same case when any other of the craftsmen speaks,
is it not disgraceful that he should be unable, when
it is a judge or a king or some other of the persons
whom we have just instanced, either to follow their
words or contribute an}i:hing to their business ?
It must indeed be disgraceful, Socrates, to have
nothing to contribute to subjects of such great
importance !
Are we then to say, I asked, that in these matters
also he is to be an all-round athlete, a second-rate
man, taking the second place in all the subjects of
VOL. VIII z 337
PLATO
/cat axpelov clvai, ecos av rovrcov tls fj, rj Trpwrov
fiev Trjv aurov otKiav ovk aAAoj eTrirpeTrreov ovSe
ra oevrepela iv Tovrco eKreov, aAA' avrov KoXa-
areov SLKa^ovra opdcos, et /xeAAet eu oLKeladai
avrov rj ot/cta;
T,VV€XCt>p€L 8t] fMOL.
EvreiTa ye S-qnov idv re ol <^i\oi avrco Siairas
eTTLrpeTTOjaLv, idv re rj ttoXls ti Trpoardrrr] Sta-
139 Kpiveiv rj St/ca^eiv, alaxpov ev rovrois, c5 eralpe,
hevrepov ^aiveadai rj rpirov Kal [Mrj ovx rjyeladai, ;
AoKel jJUOL.
IloAAoy apa Sei rjjuv, at ^eXnare, ro ^iXoao(j)eZv
7roXvp.adia re elvai /cat rj rrepl ras re^yas rrpay-
fxareta.
EtTTovTO? S' e/xou raura o jiev ao(f>6s alaxvvdels
rots 7Tpoeiprjjjb€VO(.s eoiyrjaev, 6 8e djiadrjs e<j)rj
eKeivois elvac /cat ol aAAot enT^veaav rd elprjp,€va.
338
THE LOVERS
this art — he, the philosopher — and is to be useless
so long as there is one of these persons ; or that,
first of all, he is to entrust his own house to nobody
else and is not to take the second place in it, but is
himself to judge and punish rightly, if his house is to
be well managed ?
He granted me that it must be so.
Secondly, I presume, whether his friends entrust
him with an arbitration, or the state charges him to
determine or judge any matter, it is disgraceful for
him, my good friend, in such cases, to be found in
the second or third place, and not to lead ?
I agree.
Hence we see, my excellent sir, that philosophizing
is very far from being much learning and that affair
of busying oneself with the arts.
On my saying this the cultivated youth was silent,
feeling ashamed for what he had said before, while
the unlearned one said it was as I stated ; and the
rest of the company praised the argument.
S39
THEAGES
INTRODUCTION TO THE THEAGES
The purpose of this short dialogue is to set forth
the nature of the potent influence which the society
of Socrates was observed to have on his young
companions. The pronouncement which he makes
(128 D-130 e) on the divine agency by which he is
directed in his guidance of others is a confession
intended, apparently, as a serious confirmation of
Alcibiades' after-dinner sketch of him, in the
Symposium, as the magically beguihng satyr, the
great enchanter of young men. In the present scene
he is approached by Demodocus, an elderly man who
has held high offices in the state, and who has now
come to Athens from his rural retreat in order to
place his son Theages with some suitable professor
of that higher knowledge, or " wisdom," which the
young man is anxious to learn. Socrates puts some
questions to Theages on the nature of the wisdom
that he seeks to acquire, and obtains the statement
in reply that what he desires is to govern free citizens
with their consent, as Themistocles, Pericles, Cimon,
and other Athenian statesmen have done before
(126 a) ; but as soon as he is asked who is to teach
him this sort of ^visdom, he admits that statesmen
themselves are useless as instructors in their art,
and asks Socrates to be his teacher (127 a). Demo-
docus warmly supports his son's request ; he will
342
INTRODUCTION TO THE THE AGES
sacrifice everything for so great a boon : but Socrates
denies his fitness for the task. Theages, however,
protests that several of his young friends have gained
great advantage by the instruction they have had
from Socrates. This draws from Socrates a remark-
able account of the spiritual voice which, from his
earhest years, has forbidden certain actions proposed
either by himself or by those who have consulted
him (128 i>-129 d) ; and he indicates, by the story of
Aristeides {cf. Laches, 179 foil.), that his influence is
not a matter of particular lessons or definite instruc-
tion, but the mysterious effect of close association,
and especially of actual contact, with his person (130).
The good or ill success of the pupil thus depends
entirely on the decision of an inscrutable \\ill which
presides over both the master and his mission ; and
Theages hopes that, if it should not be propitious
in his case, he may be able to conciliate it by some
religious rite (131).
By thus dechning to give any rational basis or
meaning to his daily occupation, and referring its
entire governance to that obscure supernatural sphere
which he was willing to assume but not to discuss
{cf. Phaedrus, 229, etc.), Socrates may be deemed
less than faithful here to his general pursuit of
accurate definition in the principles of ordinary
affairs ; and the turn which he gives to the talk
when it touches himself certainly shows him, for the
nonce, an obscurantist. But apart from the exaggera-
tions of his ignorance and incompetence which were
habitual to his modesty, it should be observed that
there is nothing in this account of his rehance on a
spiritual sign that does not agree with what we find
recorded of him elsewhere. In the Apologi/ he gives
343
PLATO
a prohibition of the divine voice as the reason of his
abstention from pohtics (31 c, d), and again, its
silence as an indication that liis defence in court
was rightly conceived and conducted : hence the
result — his death — must be for his good (40 a-c).
There is mere irrational mystery in two instances
which Plato gives of this strange intervention : the
sign forbade Socrates to start on a walk until he had
purified himself (Phaedrus, 242 b) ; and just as he
was getting up from his seat in the dressing-room of
a gymnasium it forbade him, and he had to sit down
again (Etithyd. 272 e). " He forewarned many of
his associates to do this or not to do that," says
Xenophon {Mem. i. i. 4), "on the prognostication
of the spiritual sign." There is nothing new, there-
fore, in his reference of all responsibility for his
teaching and its results to the divine wai-ning ;
though nowhere else in the Platonic WTitings do we
find him dwelling on the matter at such length, and
it is only in Xenophon that the intervention extends,
as it does here, outside his own conduct to that of
his companions. There is, it is true, a passage of
the Theaetetus (150 d), occurring shortly before a
mention of the " voice " as his guide in his dealings
with young men (151 a), where he tells how those
Avho associate Avith him, " if Heaven is kind to them,
make amazing progress, as it seems to themselves
and to others " : but if we read the whole passage,
and note the fine strength of its reasoning and expres-
sion, the awkward inconsequence of the Theages
suggests that an imitator has tried to enlarge the
mystical element in the Platonic Socrates at the
expense of the intellectual process of his " mid-
wifery."
344
INTRODUCTION TO THE THE AGES
Some part of the inferiority so apparent in the
Tkeages might be explained by assuming that it is
a work of Plato's immaturity : but it is hard to
beheve that he could at any time have made Socrates
indulge in the relation of stories about his friends
(128 foil.) which tend to prove, not his main point —
that it depends on the spiritual sign whether they
are to benefit or not from his society — but rather the
great importance to them of associating A\ith him
and heeding his prophetic warnings. There seems
also to be no connexion in his preceding remark
(128 b) — that he knows nothing but the one httle
subject of love-matters (cf. St/mpos. 177 e, etc.) ;
and his account of the divine aid that he receives
and gives is sadly lacking in the usual Socratic
humour. On the whole it must be concluded that
the Theages was composed, probably in the second
century b.c, by a careful student of Plato's writings
who ^\^shed to emphasize the mystical side of
Socrates ; that it found a place at the Academy and
in the Alexandrian Library among other such
exercises ; and that by the time of Tlirasj'Uus, who
made the first complete collection of Plato's wTitings
early in the first century a.d., it was generally
regarded as an early sketch by Plato, and so was
included in the canon ^\-ith his genuine dialogues.
Theages is mentioned in the Republic (496 b) as
" our comrade," whose delicate health restrained
him, hke a bridle, from pohtics, and kept him in
the path of philosophy : in the Apology (33 e) we
find that he has died before the trial of Socrates
(399 B.C.).
345
GEArHS
[h nEPI 20<i>IA2 ■ MAIETTIKO2]
TA TOT AIAAOrOT nPOSfiHA
AHM0A0K02, 2nKPATH2, 0EArH2
St. I AH. 'Q. HicoKparcs, iSeofirjv drra aoi iSioAoyT^-
aaadai, el axoX-q' kov el aa-)(oXia he fj,r) rrdw rig
fieydXrj, ojjicug e/xov eveKev TToi-quai a-)(oXriv.
2n. 'AAAd KOL dXXcos TvyxoLvco axoXd^ojv, /cat Srj
GOV ye eveKa Kai ttovv. dXX el rt ^ovXet Xeyeiv,
e^ecmv.
AH. BouAet ovv Sevpo el? ttjv tov Aios rov
eXevdepiov crrodv eKTTohojv aTTo^coprjacofxev ;
2n. El aoL SoKel.
B AH. "Icofiev Stj. cb YiCOKpares, Trdvra to. (/)VTa
KivSvvevei rov avrov rpoTiov exetv, Kal rd eK rrjs
yfjg (f)v6[xeva Kal rd ^coa rd re dXXa Kal dvdpcoTros.
Kal yap ev rois (f^vroZs paarov r^puv rovro yiyverat,
oaoL rrjv yrjv yecopyovfxev, ro TrapaaKevdcraadai
irdvra rd trpo rov <j)vreveLv koI avro ro ^vrevaai.
eTTeiSdv 8e ro (f)vrevdev ^lw, jxerd rovro depaTreia
rov <^vvros Kal ttoXXtj Kal y^aXeTrr^ Kal hvoKoXos
346
THEAGES
[or on wisdom : " obstetric "]
CHARACTERS
Demodocus, Socrates, Theages
DEM. Socrates, I was wanting to have some private
talk with you, if you had time to spare ; even if there
is some demand, which is not particularly important,
on your time, do spare some, nevertheless, for me.
soc. Why, in any case I happen to have time to
spare, and for you, moreover, I have plenty. Well,
you are free to say whatever you wish.
DEM. Then do you mind if we step aside here from
the street into the portico of Zeus the Liberator ^ ?
soc. As you think best.
DEM. Let us go, then. Socrates, it would seem
that all growths follow the same course, both those
that grow from the earth, and the animals, including
man. In regard to the plants, as you know, we who
cultivate the earth find it the easiest part of our
work to make all our preparations that are needed
before planting, and to do the planting itself; but
when the plant begins to grow, thenceforward we
have a great deal of difficult and vexatious business
^ This portico or colonnade was near that of the King
Archon, close to the Agora.
347
PLATO
C yiyverai. ovrco be €)(€i,v eoi/ce /cat to Trepl rcov
avdpcoTTiov OLTTO TOiv l\xavrov iyoj Trpayf^drcov
re/c/iaipo/xat /cat is rdAAa. /cat yap e/xot rj rov
vieos rovTovt, etre <f)VTeiav etVe TratBoTTodav Set
avrrjv ovo/Jid^eiv, Travrcov pacrrr] yeyovev, rj 8e
rpocf)-?) Sucr/coAds' re /cat act iv (fyo^co Trepl avrov
SeStoTt. rd p,€V ovv a'AAa ttoAAo, dv ctr] Xeyetv, r]
8e vvv TTapovaa iTTLdvfiia tovtu) Trdvv fx€ (j)ofieZ'
kari fjiev ydp ovk dyevvqs, ajtaXepd 8e- iTndvfxeZ
yap Sr) ovro? 'f]jxiv, d> HcvKpares, (Zs (f>r](ji, ao<f)6s
D yevdadat,. Sokco ydp jLtot, rdjv rjXLKLorrdjv nveg
avrov /cat Btjixotcov, els to darv Kara^aivovres ,
Xoyovs Tivds aTTo/jLvrj/jLovevovres hiarapdrrovaLV
avrov CVS e^T^Aco/cc /cat TraAat /xot irpdypbara
TTape^eL, d^icov €7Tt,[X€Xr]6'fjvaL jxe eavrov /cat XPV~
fiara reXeaai rivl rwv ao<j)Larcx)v , oaris avrov
ao(f>6v TTOL-qaeL. e/xot 8e rcov fiev ;^p7j/xaTa;v xat
eAaTTOV [j,eXei, rjyovfiat, 8e rovrov ovk els fiiKpov
122 KLvSvvov levaiy ot arrevSei. reojs fiev ovv avrov
Karet^ov TrapafivOovfievos ' eVetSi^ Se ovKeri olos
re elfii, rjyovjjLai Kpdriarov elvai rreiOeadaL avro),
Iva fiTj TToAAa/ct? dvev ejxov avyyevofievos rep
Sia(f)dapfj . vvv ovv t^koj en avrd ravra, Iva rep
rovrcov rcov ao(f)Lora)v SoKovvrojv elvai avcrrifjao)
rovrovi. av ovv -q/jilv els KaXov 7Tape4>dvr]s , & dv
eyd> /xaAiCTr' e^ovXopirjv Trepl rcov roiotjrcov fieXXcov
vpd^eLV avp,^ovXevaaadai. aXX et rt e;i^ets' crvfj,-
B ^ovXeveLV e^ cov e/xou d/cr^/coa?, e^ecrri re /cat XP^-
348
THEAGES
in tending the new growth. Such, it seems, is also
the case in regard to men : I take my own concerns
as e\idence for judging of the rest. For indeed I
have found the planting, or the procreation— which-
ever one ought to call it— of this son of mine the
easiest thing in the world ; but his upbringing has
been vexatious and a constant source of alarm, so
great are my fears for him. Among the many
instances that I could mention, the desire which
occupies him at the moment is a thing that especially
alarms me : for it is not an ill-bred desire, but
a dangerous one, since here we have him, Socrates,
as he says, desiring to become vise. My opinion is
that some of his fellow-townsmen, about his own age,
who pay visits to the city, excite him -with accounts
of certain discussions they have heard there ; and in
his envy of these he has long been pestering me ^^•ith
the demand that I should take due thought for his
needs, and pay fees to some sophist or other who will
make him wise. Now I do not mind so much about
the fees, but I believe he is running into no shght
danger where he is hastening. I did for a time restrain
him with good advice ; but since I am no longer able
to do so, I beUeve my best course is to comply with
his request, in order that he may not resort, per-
chance, behind my back to somebody who A\'ill corrupt
him. So I have come now on this very business of
placing this youth with one of these sophists, or
purveyors of ^^•isdom, as they are held to be. It is a
happy chance, therefore, that has thrown you in our
way, as I should be particularly glad, with this plan
of action in my mind, to ask your advice. Come, if
you have any advice to give on what you have heard
from me, you not only may, but should, give it.
349
PLATO
sn. 'AAAa fjAv S-q, CO Ar][x6SoK€, Kol Aeyerat ye
avfx^ovXy] lepov XP'^H-^^ ctvai,. eiirep ovv /cat dXXr]
'qriaovv icrrlv lepd, Kol avrr] av e'ir), irepl rjs ov
vvv avfi^ovXevT]- ov yap eari Trepl orov deLorepov
av dvOpcoTTos ^ovXevaaLTO ^ rrepL TratSeta? /cat
C avTov /cat rcov avrov OLKetwv. TTpcorov fiev ovv
iya> T€ /cat ov avvopLoXoy^acofiev , ri ttotc olojjieda
rovT* etvai, Trepl ov ^ovXevop-eda- fir] yap ttoXXolkls
iyd> fjL€V aXXo ri avro VTroXapb^dvo) , crv 8e dXXo,
/caTretra iroppoi ttov rrjs avvovaias ala9a)[Jbe9a
yeXoloL ovres, iyco re 6 orvp^^ovXevcov /cat crv o
avfi^ovXevofievo? , [Jbrjdev row avrcx>v -Qyovjxevoi.
AH. 'AAAa [xoi So/cet? 6p6a)s Xeyeiv, a> TicoKpares,
/cat 7TOi€iv XPV ovro).
sn. Kat Aeyoj ye opdcbs, ov /xeVrot TravraTTaai ye,
afiiKpov yap ri ixeraridejxai,. evvoo) yap, fxr^ /cat o
D netpaKLOKOs ovro? ov rovrov eTTidvpiei, ov rjfJieL?
avrov olofjieda eTTLdvjxeZv, dXX irepov, etr av
T^/xet? ert droTTcorepot co/xev Trept aAAoy rov ^ovXevo-
fjLevoL. opdorarov ovv /u,ot 8o/cet etvai air auroiJ
rovrov dpx^crdat, hiaTTVvdavopbevovs o ri Kai eariv
oS iTTLdvjJLel.
AH. Ktt'Sweuet yovv ovrco ^eXrtarov eivai cLg av
Aeyet?.
sn. EtVe St7 fjioi, ri KaXov ovofia rco veaviaKco;
ri avrov Trpoaayopevcofiev ;
AH, Qedyrjs ovofxa rovrw, a> TicoKpares.
E 2n. KaAov ye, c5 A7^/xo8o/ce, rco vlel ro ovofxa
edov /cat lepoTrpeTris. eirre 817 ripuvy cL ©eayes",
^ i.e. something above and apart from the adviser's
personal interests, and looking only to what is best.
350
THEAGES
soc. Well, you know, Demodocus, they do say that
advice is a holy thing. ^ And so, if ever it is to be
accounted holy, it must be in this instance, in wluch
you now seek it. For there is no more di\ine matter on
which a mortal could take counsel than the education
either of himself or of his relations. Now, first of all,
let you and me come to an agreement as to what we
suppose that this thing can be, on which we are taking
counsel ; for it may happen that I conceive it to be
one thing, and you another, and then when we have
proceeded some little May in our conference, we
may perceive how ridiculous we are, I the adviser
and you the advised, in having no common ground
in our notions.
DEM. Why, I think you are right there, Socrates,
and we should do as you suggest.
soc. Yes, I am right, but yet not entirely, because
I have a shght change to make. For it occurs to me
that this youngster may not be desiring the thing
that we suppose him to desire, but something else,
and there again we may be still more absurdly taking
counsel on some other thing. Hence our properest
course, it seems to me, is to begin with the youth
himself, and inquire of him what it actually is that he
desires.
DEM. It does rather look, in fact, as though our
best way would be thus, as you suggest.
soc. Then tell me, what is the young person's
goodly name : how are we to address him ?
DEM. Theages is his name, Socrates.
soc. Goodly is the name, Demodocus, and holy-
sounding,^ that you have bestowed on your son. Tell
me, then, Theages, do you say you desire to become
^ " Theages " means " god-guided."
351
PLATO
emOviielv ^r]s ao(f)6s yeveadat, /cat d^ioXs aov rov
TTarepa rovSe i^evpelv dvhpos tlvos avvovaiav
roLovrov, oams ere ao(f)6v TToirjaei;
0E. Nat.
2n. luO(f)ovs 8e KaXels irorepov tovs erTLarr]-
jxovas, nrepl orov dv iTTLarrjixoves (Law, t] tovs p,T] ;
0E. Toys' iTTLaTrjpLovas kycoye.
2n. Tt ovv; ovK eStSa^aro ae 6 TTarrjp /cat evrat-
Sevaev direp evddSe ol aAAot TreTraihevvrai, ol tcov
KaXdJv Kdyaddjv Trarepojv vUls, olov ypap^p^ara re
Kat Kidapi^eiv /cat TraAat'etv /cat rrjv d?^Xrjv ayojviav;
123 0E. 'E/xe ye.
2n. "Ert ovv otet rtro? eTnarT'^fjLrjs eAAetTretv,
•^S" TTpoa-^Kei VTTep aov rov Trarepa eVt^eArj^^t'at;
0E. "Eycuye.
sn. TtV eartt' avrrj ; etVe Kat ly/xtv, tva crot X^P'-'
aiofieda.
0E. OtSe /cat ovTo?, c5 TiCOKpares' eVei iroAAaKts"
eyco ayroj elp-qKa- dX\d ravra e^eTririqhes rrpos ae
Ae'yet, co? 817 ou/c etSco? ou e'yttJ €7ndvp,co. roiavra
yap erepa /cat 77^6? e'/xe fidxeraL re /cat oi3/c edeXei
jLte ouSep-t avarrjaat.
B 2n. 'AAAd TO. /xev" ep,7Tpoadev aoi rjv irpos rovrov
prjdevra warrep dvev p^aprvpcov Aeyo/ixeva- vvvl he
€fj,€ TToirjaai p,dprvpa, /cat evavriov e/xou Kareirre,
ris ear IV avr-q rj ao(f>ia 17? e-n-t^y/xet?. ^epe yap,
el eTTeOvfieis ravrr)S, fj ol dvdpcoTTOL rd nXota
Kv^epvoJat, /cat eyco ae ervyx^-vov dvepojrwv d)
Qeayes, rivos evherjs d>v ao(f)ias P'^P-fkll '^V vmrpt,
oTt OVK edeXei ae avviardvai Trap' atv dv av ao(j>os
352
THEAGES
wise, and do you require your father here to find out
a school of some man who is quahfied to make you
\vise ?
THE. Yes.
soc. And which sort of man do you call vnse, those
who have knowledge of such and such a thing, what-
ever it may be, or those who have not ?
THE. Those who have knowledge, I say.
soc. Well now, has not your father taught and
educated you in the subjects which form the educa-
tion of everyone else here — all the sons of noble and
honourable fathers — in letters, I mean, and harping
and wresthng and the other sorts of contest ?
THE. Yes, he has.
soc. And you think you are still lacking in some
knowledge which it behoves your father to provide
for you ?
THE. I do.
soc. What knowledge is it ? Tell us on our side,
that we may oblige you.
THE. He knows it, as well as I, Socrates, since I have
often told him ; only he says this to you of set pur-
pose, making as if he did not know what I desire.
For he assails me too with other statements of the
same sort, and refuses to place me with any instructor,
soc. Well, what you said to him before was spoken,
as it were, \vithout ^vitnesses ; but now you shall take
me as a witness, and declare before me what is this
■wisdom that you desire. Come now ; suppose you
desired the wisdom whereby men steer a ship, and I
happened to put this further question to you :
Theages, what wisdom is it that you lack, when you
blame your father for refusing to place you with
people who would enable you to become wise .''
VOL. VIII 2 A 353
PLATO
yivoio ; ri av jxol aTreKplvo) ; riva avrrjv eti^at;
ap' ov KV^cpvTqrLKTjv ;
0E. Nat.
C Sa. Et 8e iTn.dvficov ravrrjv rrjv ao<j>iav elvai cro-
<^6sy fj ra apfxara Kv^epva)aiv , etr' €p.ipi<j)ov no
TTarpiy ijjiov av ipcorcuvTog rt? ecrnv avnj rj aocjaa,
TLV* av arreKpivixi avrrjv elvat,; ap" ov)(l rjVLOXi-K'qv ;
0E. Nat.
5n. ^Hs 8e hr] vvv rvyxdvets iindvfioJv, TTorepov
dv(x)vvp,6s TLS icrriv t] e^^t ovofxa;
0E. Ot/iat eycoye exeti/.
2n. Yiorepov ovv avrrjv puev otcrda, ov fievroL
TO ye ovojjLa, rj /cat ro 6Vo/xa;
0E. Kat TO 6vop.a eycoye.
2n. Tt ovv eanv ; elTre.
D 0E. Tt Se aAAo, c5 TiiOKpaT€s, avrrj ovopid tls
<j>air] dv etvai dAA' rj ao^iav ;
2n. OvKovv Acat rj rjvio^^eia ao(f>ia eariv ; rj apLaBia
So/cet CTOt etvai;
0E. OvK epioiye.
sn. 'AAAa (jo<f>ia;
0E. Nat.
sn. ^Ht Tt xP^H'^^^i o'^X ^ tTTTTCDv iTTiordpLeda
^evyov? dpx^Lv;
©E. Nat.
2n. OuK-ow /cat rj Kv^epvrjTiKr) ao<j)ia iariv;
0E. "E/xotye So/cet.
2Q. *Ap' ou;\; avrrj, fj rrXoioiv imarrdpLeda apx^iv ;
0E. Avrrj pkv ovv.
5fl. H? Se 817 ot) emQvpel'S, rj ao<f>La rLS iariv;
E '^ rivos eTTicrrdpeda dpx^iv;
354
THEAGES
What answer would you have given me ? What
wisdom would you name ? The steersman's art,
would you not ?
THE. Yes.
soc. And if a desire to be wise in the wisdom
whereby they steer chariots led you to blame your
father, and I asked what wisdom this was, what
would you name in reply ? The charioteer's art,
would you not ?
THE. Yes.
soc. And is that which you happen to be desiring
now a nameless one, or has it a name ?
THE. I should say it has a name.
soc. Now do you know it, though not its name, or
do you know its name as well ?
THE. I know its name as well.
soc. Then what is it ? Tell me.
THE. What other name, Socrates, can one give it
but ^visdom ?
soc. And the driver's art too is wisdom ? Or do
you think it is ignorance ?
THE. I do not.
soc. You call it wisdom ?
THE. Yes.
soc. What use do we make of it ? Is it not the
art whereby we know how to govern a team of horses ?
THE. Yes,
soc. And the steersman's art too is wisdom ?
THE. I think so.
soc. Is not this the art whereby we know how to
govern ships ?
THE. Yes, it is.
soc. And the wisdom that you so desire, what is
it .'' That whereby we know how to govern whom ?
355
PLATO
0E. 'E/Ltot fiev So/cet, fj rcov dvdpioTTOJV.
2n. Mojp' fj rcov Kafivovrcuv ;
0E. Ov Srjra.
2n. 'larpiK^ yap avrrj eariv. rj yap;
0E. Nat.
sn. 'AAA' ■^ rojv aBovrojv €Tnardp,eda iv rols
Xopols dpxetv;
0E. Ov.
2n. MovaLKTj yap avrrj ye;
0E. riavu ye.
sn. 'AAA' ^ ToDv yvpivat,op,lvcx}v emcrrapieda
dpx€iv ;
0E. Ou.
2X1. Tvp^vacTTLK-rj yap avrrj ye;
0E. Nat.
2n. 'AAA' 1^ rojv ri ttolovvtwv ; Trpodvpov etTretv,
wanep eyoj aol rd ejXTrpoadev.
124 0E. ^Ht Tcuj^ ei' Tfi TToAet, epoiye So/cet.
2n. Ow/cow ev T7^ TToAet etcrt /cat ot Kapvovres ;
0E. Nat, dAA' oi) Tourojv Aeyco povov, dXXd Kai
Twv dXXiov T(x>v ev rfj vrdAet.
2n. "^Apa ye puavOdva) rfv Xeyeig rejo'-qv ; SoKels
ydp pot Xeyeiv ov)( fj tojv 6epLt,6vTO)v eTnarapeda
dpx^tv /cat rpvycovrcov /cat rcov (f)vr€VOVTCx)v /cat
aTTeipovrciiv /cat dXodyvrcov avrr] p,ev ydp yecopyiKri
fj TOVTcov dpxopev rj ydp;
0E. Nat.
B 2n. OuSe ye otju-at fj rdJv Trpi^ovrtov /cat rpvTTOiV-
rcov /cat ^eovrcov /cat TopveudvTa>v ovpTravrcov
emaTdpeOa apx^tv, ov ravr-qv Aeyets" avrr] ydp
ov reKTovLK-q ;
0E. Nat.
356
THEAGES
THE. To govern men, I imagine.
soc. Sick men, do you mean .'"
THE. Oh, no.
soc. For that is medicine, is it not ?
THE. Yes.
soc. Well, that whereby we knoAv how to govern
the singers in a chorus ?
THE. No.
soc. For that is music ?
THE. To be sure.
soc. Well, that whereby we know how to govern
men in gymnastic training ^
THE. No.
soc. For that is gymnastics .''
THE. Yes.
soc. Well, to govern people who do what ?
Endeavour your best to speak, as I did to you at
the beginning.
THE. To govern the people in the city, I inaagine.
soc. And are the sick people also in the city ?
THE. Yes, but I mean not these only, but all the
rest who are in the city besides.
soc. Do I understand what art it is that you
mean ? For you strike me as meaning, not that
whereby we know how to govern reapers and
harvesters and planters and sowers and threshers,
for it is the farmer's art whereby we govern these,
is it not }
THE. Yes.
soc. Nor, I suppose, do you mean that whereby
we know how to govern sawyers and borers and
planers and turners, as a class together ; for is not
that carpentry ?
THE. Yes.
857
PLATO
sn. AAA lacos ^ rovroiv re Trdvrcov kuI avrcov
roju yeiopyojv /cat rcbv reKrovwv /cat rwv hriiiLovp-
ycov aTTavTCDV kul tcov lolwtcov /cat rojv yvvaiKcov
/cat avSpcov, ravTrjv lgojs Xeyeis ttjv ao(f)iav.
0E. TavTTjv TraAat, cS Ticok pares, ^ovXofiai
Xeyetv.
C 2n. Ejj^et? ow etVeiv, Atyia^o? o ' Ayafie/xvova
aTTOKTCLvas ev "Apyei dpa rovrcov "^px^v (Lv av
Xeyeis, rcov re 8r)p,Lovpycov /cat lSlcotcov /cat dvSpaii'
/cat yyvat/ccDt' avixiravTcov, rj dXXojv tlvcjv ;
0E. OvK, dXXd rovTOJV.
2n. Tt be S-q; UrjXevs 6 AlaKov ev O^ta ou roiv
avrcov rovrcov "^p^ev;
0E. Nat.
2Q. UeptavBpov 8e rov K.vi/jeXov dp^ovra ev Ko-
pivOip rjSrj a.KT]Koas yeveadai;
0E. "Eycuye.
2fl. Oi) r(x)v avrcov rovrcov dp^ovra ev rrj
avrov TToAet;
D 0E. Nat.
2X1. Ti 8e; ^Ap^eXaov rov UepStKKOv, rov
vecoari apxovra ev MaKeSovla, ov roJv avrcov
7]yfj rovrcov dpx^Lv;
&E. "Eycoye,
2n. IttttiW Se Tov HetcrtoTpaTou ev rijBe rfj
TToXei dp^avra rivcov otei dp^ai; ov rovrcov;
0E, HcDs" yap ov;
tCi. EtTTOt? dv ovv /xoL riva eTrcovvfiLav e;)^et
Ba/ci? re /cat 2t)8t)AAa /cat o 'qfieSaTTos 'ApcfiiXvros;
^ In Aristophanes and Plato we find mention of only one
" Sibyl " : later the name, like Bacis (an old Boeotian
358
THEAGES
soc. But perhaps it is that whereby we govern,
not only all these, but farmers themselves also, and
carpenters, and all craftsmen and ordinary people,
whether men or women : that, perhaps, is the
wisdom you mean.
THE. That, Socrates, is what I have been intending
to mean all the time.
soc. Then can you tell me whether Aegisthus, who
slew Agamemnon in Argos, governed all these
people that you mean — craftsmen and ordinary
people, both men and women, or some other persons ?
THE. No, just those.
soc. Well now, did not Peleus, son of Aeacus,
govern these same people in Phthia ?
THE. Yes.
soc. And have you ever heard of Periander, son
of Cypselus, and how he governed at Corinth .''
THE. I have.
soc. Did he not govern these same people in his
city?
THE. Yes.
soc. Or again, do you not consider that Archelaus,
son of Perdiccas, who governed recently in Mace-
donia, governed these same people ?
THE. I do.
soc. And who do you think were governed by
Hippias, son of Peisistratus, who governed in this
city ? Were they not these people ?
THE. To be sure they were.
soc. Now, can you tell me what appellation is
given to Bacis and Sibyl and our native Amphilytus }^
prophet), was applied to several oracular persons in diflPerent
places. Amphilytus seems to have come from Acamania to
Athens in the time of Peisistratus.
359
PLATO
eE. TtVa yap dXXrjv, cL HwKpareg, TrX-qv ye XPV'
E 2n. ^Opdcos Xeyeis. dAAo. kol rovaSe pLoi ovrco
TTeipco diTOKpivaadaL, riv* eTTiowpjiav e;\;et 'YTnrias
/cat VLepiavhpos Sia tt^v avrcbv^ dpxi]v;
eE. OlfiaL fiev rvpavvor ri yap d'AAo;
2n. OvKOVV OaTLS i7ndvp,€L Tcbv dvdpOJTTCOV TCJV
iv rfj TToXeL avpLTravrcov dpx^iv, ri]s avrrjs dpx^S
TovroLs iTnOvfieX, rvpavvLKrjs, /cat rvpavvos elvai;
0E. <I>atVeTat.
2n. OvKovv ravrr]9 cTrt^y/xetv av <f>r}s;
0E. "Eot/ce ye e$ wv eyco ecTTOv.
125 2n. ^Q. p,iape, rvpavveiv dpa rj/jicov e7n6vp,a)v
vrdAat e/ze/x^ou ra> irarpi, on ae ovk eTrep.'nev
els [StSaff/cciAoy]^ TupawoStSaa/cdAou Ttvds"; /eatery,
(3 ArjfjLoSoKe, OVK alaxvvr) TrdXai elhdjs ov im-
dvpcel ovros, /cat exo^v odi Trepuftas avrov Srjp,Lovpy6v
dv eTTOirjaas rrjs ao(f)ias '^s eTndvfJiel, eVetra <j)6ovels
re avTa> /cat ovk edeXeis TrepLneLv; dXXd vvv,
opas ; eTTeiSrj evavriov ifiov KareiprjKe aov, Koivfj
^ovXevcofjieda eyco re /cat av, is rivos^ dv avrov
TTepLTroLjJiev Kal Std rrjv tlvos avvovaiav cro(f)6s dv
yevoLTo rvpavvos;
B AH. Nat jxd Ata, c3 TicoKpares, ^ovXevcojxeOa
Srjra, cos 8o/cet ye /xot ^ovXrjs Selv Trepl rovrov ov
(fiavXrjS.
2n. "Eaaov, c5 ^yade. SiaTTvOwpLeOa avrov TTpco-
rov LKavdjs-
AH. Ilvvddvov S-q.
360
THEAGES
THE. Why, soothsayers, of course, Socrates.
soc. That is correct. But try to answer me in
that way regarding those others — Hippias and
Periander : what appellation is given them on account
of their government }
THE. Despots, I suppose ; it must be that.
soc. And when a man desires to govern the whole
of the people in his city, he desires the same govern-
ment as those did — despotism, and to be a despot ?
THE. Apparently.
soc. And it is this that you say you desire .''
THE. It seems so, from what I have said.
soc. You scoundrel ! So you were desiring to
govern us, all the time that you were blaming your
father for not sending you to some seminary of
despots ! And you, Demodocus, are you not
ashamed of having known all the time what he is desir-
ing, and though you could have sent him where you
would have made him an expert in the wisdom which
he desires, actually grudging it to him and refusing
to send him ? But now, look here, as he has declared
against you in my presence, shall you and I consult
together on the question of whose school we shall
send him to, and whose classes %\ill help him to
become a vWse despot ?
DEM. Yes, in faith, Socrates, let us certainly
consult, as I feel this is a matter on which no shght
counsel is needed.
soc. By and by, my good sir. Let us first cross-
examine him thoroughly.
DEM. Examine him then.
^ a.vTCi)v Baiter: avi-rjv mss.
- 8i5a(TKa.\ov seel. Schleiermacher.
' £'j rivos Bekker (es riva corr. Coisl.) : i<7Tiv ol, ianv ol mss.
361
PLATO
2X1. Tl oSv dv, €1 EypiTTtSr^ tl Trpoaxpfioaiiieda,
CO Seayes; KvplttlBtjs ydp ttov (f>r]cn
ao(poL TvpawoL tcov ao^cbv cwvovaia'
et ovv epoLTo tls tov ^vpnrLSrjV co ^vpnrihiq, rwv tl
C Gocpojv crvvovat,a <f)fjs ao(f)ovs clvai roits rvpoiwovs ;
ojcTTrep av el eliTovra
aocpoL yeoipyol rdv ao(f>a>v avvovaia,
rjpop^eda tcov tl ao<f>a)v, tl av rj[XLv OLTTeKplvaTO ; ap*
av aAAo tl rj tCov to. yecopyLKO.;
0E. OvK, dAAa TOVTO.
Sn, Tt 8e; €L €L7T€
aocpoL pidyeLpoL tojv ao(f)d)v avvovaia,
ei rjpopieda tcjv tl ao(j)d}v, tl dv rjfXLV aTreKpivaTo ;
ovx OTL TCOV Ta pLaycLpLKa^ ;
0E. Nai,
2n. Tt S', €L
ao(f)ol TTaXaLOTal tcov ao(f>d)v cruvovaict
CLTTev, €L rjpopLeda tcov tl ao<f>cov, dp' ovk dv tojv
J) 7TaXaL€Lv e(f>ri;
eE. Nat.
2n. ETTetSi^ Se etWe
ao(f)OL TvpavvoL tcov ao<l>cov avvovaia,
r]p,dJv ipcoTcovTcov, tcov tl ao(f)cov XeyeLS, dJ Eu/atmSi] ;
TL dv (jtait]; TToZa dv elvaL Tavra;
0E. 'AAAo, /x,a At' OVK otS' eycjjy^.
2ri. 'AAAo, ^ovXeL iyco aoL clttco;
^ tGjv to, /jLayeipiKo. Hirschig : tQv fjLayeipwv, tQiv fj-ayeipiKuiv
MSS.
^ This line, also quoted and attributed to Euripides in the
362
THEAGES
soc. Well now, what if we called in Euripides to
our aid, Theages ? For you know Euripides says :
Despots are wise bj' converse with the wise.^
Now, if someone should ask Euripides : Euripides,
in what are these men -wise, by whose converse you
say that despots are wise ? I mean, suppose he had
said :
Farmers are wise by converse with the wise,
and we had asked him, — Wise in what ? — what
answer would he have given us ? Surely none other
than, — In farming.
THE. That, and none other.
soc. Or again, if he had said :
Piemen are wise by converse with the wise,
and we had asked him, — Wise in what ? — what
answer would he have given us ? He would have
said, — In the pie-making business, — would he not ?
THE. Yes.
soc. Or again, if he had said :
Wrestlers are wise by converse with the wise,
and we had asked him, — Wise in what .'* — would he
not reply, — In wresthng ?
THE. Yes.
soc. But as he said :
Despots are wise by converse with the wise,
and we ask him, — In what do you mean that the
latter are wise, Euripides ? — what will he reply ?
What sort of subjects will he mention here ?
THE. Why, uponmy word, I for my part do not know.
soc. Well, do you mind if I tell you ?
Republic (568 a), appears to belong really to Sophocles' lost
tragedy The Jjocrian Ajax.
363
PLATO
0E. Et cru ^ovXet.
sn, Taur' earlv arrep e<jirj ^ AvaKpicov rT]v KaAAt"
KpiTTjv eTTiaTaadaf 7) ovk olada ro acr/xa;
0E. "Eycoye.
2n. Tt ovv ; TOiavrrjg rtvo? /cat ai) avvovaias
E €iTLdvpiels avhpog, oaris TvyxdveL ofiorexfos (ov
J^aXAiKpirr] rfj KuavTys" /cat eTTiararai rvpavviKo.,
ojOTTep eKCLViqv k(j)rj 6 TTOLiqrrjs, tva /cat cru Tjfxiv
Tvpawos yevTj /cat rfj TroAet;
©E. IlaAat, c5 Y^ojKpares, (JKWTrrecs /cat Trat^ei?
TT/od? /X6.
2n. Tt 8e; oi5 ravry]s (f)fjs rijs ao<j)ias eTTi-
dvjjLelv, fj TTavrcov dv rdv ttoXvtcov dp)(OLs; tovto
Se 7TOLCOV dXXo TL "^ Tvpavvos dv e'lrjs;
0E. Kv^aLfxrjv jJLev dv, olfiai, eycoye rvpavvos
126 ycveadai, fidXicrra fiev iravrcov dvdpcoTTCJV, el 8e fjiij,
COS" rrXeiarcov /cat gv y dv, olfxai, /cat ol dXXoi
•ndvre? dvOpcoTTOf en 8e ye lacos {xdXXov deos
yeveaOaf dAA' ov rovrov eXeyov emdvixelv.
2fl. 'AAAa Tt S-q iari irore ov e7Tidvp,els; ov
rdjv TToXcrdJv (fiTjs dpxeiv eTTidvpLeiv ;
&E. Ov ^ta ye ovS^ (LcTrep ol rvpavvoL, dXX eKov-
Tcov, waTTep /cat ol dXXoi ol iv rfj rroXei eXXoyipioi
dvSpes.
sn. '^Apd ye Xeyeig woTrep Qe/jiLcrroKXrjs /cat
UepiKXrjs /cat IxifMcov /cat oaoi rd TroAtrt/ca Seivoi
yeyovaaiv ;
0E. Nt) Ata rovrovs Xeyo).
B sn. Tt ovv el rd tTTTrt/cd eruyp^ave? einOvpLdJv
ao<f)6s yeveadai; jrapd rivas dv d^iK6p.evos cprjdrjs
^ Nothing is known of this poem.
364
THEAGES
THE, If you do not mind.
soc. They are the same suDJects that Anacreon said
Calhcrite understood ; or do you not know the ode ? ^
THE. I do.
soc. Well then, do you desire to partake in some
instruction of that sort from any man who is a
fellow-craftsman of Callicrite, daughter of Cyane,
and knows all about despotism as she did, according
to the poet, in order that you may become a despot
over us and our city ?
THE. You are joking all this time, Socrates, and
making fun of me.
soc. Why, do you not say that you desire that
wisdom which ^\^ll enable you to govern all the
citizens ? And in doing that, will you be anything
else but a despot .''
THE. I should indeed pray, I imagine, that I might
become a despot, if possible, over all men, and
failing that, over as many as might be ; so would
you, I imagine, and everybody else besides : nay,
even more, I daresay, that I might become a god ;
but I did not say I desired that.
soc. Well, what on earth then is it that you do
desire ? Do you not say you desire to govern the
citizens ?
THE. Yes, but not by force, or as despots do, but
with their consent, as is done by all the other men
of importance in the state.
soc. Do you mean, as by Themistocles and Pericles
and Cimon, and by all those who have shown them-
selves able statesmen }
THE. Yes, in good earnest, I mean those people.
soc. Then what if you chanced to desire to become
wise in horsemanship ? To whom would you have
365
PLATO
heivos eacadai LTTnevs ; •^ Trap aAAous' Tivas rj
rOVS ITTTTIKOVS;
0E. Ma At" ovK eyojye.
2n. 'AAAo. Trap' avTovs av rovs Sclvovs ovr as
ravra, koL ols elai re lttttoi Kal ^(^pwvrai eKaarore
/cat OLKCiois Kal dAAorptots" TroAAot?;
0E. ArjXov on.
2n. Tt 8e et TO. aKovriariKa ao(j>6s i^ovXov
yeveadai; ov irapa rovs aKOVTiariKovs <^ov av
eXdojv ao(f)6s eaeaOai, rovrovs, ols eari re aKovria
C KoX TToAAot? Kal dXXorpiois Kal oiKeioLS eKaarore
Xptovrai aKovnois ;
0E. "E/Aotye So/cet.
5n. Aeye hr^ fiof CTrel 8e Sr] ra TToAtrt/ca ^ovXei
ao(f>6s yeveadai, otet Trap' aXXovs rivas a(j)iK6p,evos
(TO<f>6s eaeadai t) rovs ttoXutlkovs rovrovs, rovs
avrovs re ^eLvovs ovras ra TToXiriKO. Kal ;^pa>)LteVous"
eKaarore rfj re avru>v TToXei Kal dXXais TToXXaXs,
Kal 'EXXrjvlai Trpoao/juXovvras TToXeai Kal ^ap-
^dpois ; Tj hoKels dXXoLs rial avyyevojxevos ao(f)6s
eaeadai ravra, dVep ovroL, dXX ovk avrols rovrois ;
D 0E. 'A/CT^Koa yap, o) HcoKpares, ovs ae cfyaai
Xeyeiv rovs Xoyovs, on rovrcov rcov TToXinKwv
dvhpdiv ol vlels ovSev ^eXrlovs elalv rj ol rwv
aKvrorofJiwv /cat jjuol SoKels dXrjdearara Xeyeiv e^
wv eyd) hvvajJLai alodeadat. avoiqros av ovv elrfv,
el oloijjirjv nvd rovrcov epLoi /xev av rrapaSovvat
rrjv avrov ao^lav, rov he vlov rov avrov {xrjSev
(I)cf)eXrjaaL, et Tt otos r rjv els ravra (hcj^eXelv dXXov
ovnvaovv dvdpoiTTiov.
1 Cf. Alcib. /. 118 E : Prolog . 320 a, b.
S66
THEAGES
had to resort before expecting to be a clever horse-
man ? To whom eJse but the horse-masters ?
THE. Ity no ne else , 1 am sure.
sec. And moreover, you would go to the actual
men who are clever at the business, and who have
horses and constantly use them in great numbers,
both their own and other people's ?
THE. Q trviou o ly -T should.
soc. And what if you wished to become -v^ise in <~^. Utff!*^
javelin-throwing ? Would you not expect to get this ^^ ^^<rtl
wisdom by having resorted to those javelin-masters PVi/
who have javehns and who constantly use javehns,
both other people's and their own, in great numbers ?
THE. I think so.
soc. Then pray tell me, since it is your wish to
become wise in state-matters, do you expect to get
your wisdom by resorting to any other persons than
those statesmen, who not only have their own abihty
in state-matters, but have constant dealings with
other cities besides their own, by their intercourse
alike with Greek cities and with foreign peoples .''
Or do you think to get wisdom in their business by
resorting to any other persons than these particular
men ?
THE. Well, Socrates, I have heard of the argument
that you are said to put forward — that the sons of
those statesmen are no better men than the sons of
shoemakers ^ ; and in my opinion your words are verv
true, from what I am able to gather. Hence I
should be an utter fool if I supposed that any of
these men would impart his wisdom to me when he
never was of any use to his own son, as he would
have been, if he were able to be of use in this
matter to anyone at all in the world.
367
PLATO
2n. Ti ovv av, o) PeXriare dvSpcov, xPV'^^^o
aavra>, el crot eTretSi) yevoiro vlos roiavra Trpdy-
E fjiara Trapep^ot, Kal (f)aLrj fxev dv eTndvjJieZv dyados
yevecrdat l,(joypd<l)os , Kal pieix^oiro aol ro) rrarpi,
OTi ovK edeXets dvaXiaKeiv els avrov tovtojv avratv
eveKa dpyvpiov, rovs Se Sr)[xiovpyovs avrov rovrov,
Tovs t,0}ypd<j)ovs, drip^d^oi re Kal pLrj ^ovXoiro
Trap* aincbv fiavddveiv ; rj rovs avXrjrds, ^ov-
Xofievos avXrjrrjs yeveadai, -^ rovs Kidapiords ;
exoLs dv avrcp 6 n XP^^ '^^^ ottol 7T€p,7Tois dXXoae
jXTj edeXovra irapd rovrcov /xavdavetv ;
0E. Ma At" OVK eycoye.
127- 2n. Nw ovv ravrd ravra avros Trpos rov
Trarepa ttolcov dav/xdl^eLs Kal iJL€iJi(f)'rj el drropeZ d ri
aoi ;;^/37y(T7^Tat Kal ottoi Trep^Trrj^; eirei, Adrjvalcov
ye rd)v KaXcov KdyaddJv rd TToXiriKd drcp dv
^ovXrj avarqaopiev ae, ds crot rrpoiKa avvearai'
Kal dpia puev dpyvpiov ovk dvaXoyaeis , dp.a 8e ttoXv
pidXXov evSoKipi-qaeis Trapd rot? TroAAots' dvdpcvTTOLS
*7] dXXcp rep crvvcov.
0E. Ti ovv, CO HcoKpares ; ov Kal av rcov KaXcbv
Kayadcov el dvSpdJv; et yap av piot edeXois crvv-
eivai, e^apKel Kal ovSeva dXXov ^tjtcD.
B 2n. Tt rovro Xeyeis, Qeayes;
AH. ^Q. YiOJKpares, ov pbevroi KaKcos Xeyei, Kal
dpLa piev epol xc-P^fj' d)S eyd) ovk ead' 6 ti rovrov
pLel^ov dv eppLaiov riyrjaaip-rfv , rj el ovros re dpe-
GKOcro rfj afj avvovaia Kal av edeXois rovnp avv-
eZvai. Kal pievroi Kal alax'dvop.ai Xeyeiv d)S a(f)6hpa
1 irifMirrj Bekker : wifiwoi mss.
^ Cf. the passage in the Protagoras (330 a, b) which shows
that young men of good family were often placed with older
368
THEAGES
soc. Then which way, mo»l cxLcllcTft gir, would you
turn if, when you came to have a son, he should
trouble you in the same manner, and tell you he
desired to become a good painter, and should blame •'^ * "^
you, his father, for refusing to spend money on him
for that very purpose, but at the same time should
disregard the practitioners of that very thing, the
painters, and decline to learn from them ? Or the
flute-players, when he wished to become a flute-
player, or the harp-players ? Would you know what
to do ^\^th him, and where else you should send him
if he refused to learn from these ?
THE. Upon my word, I should not.
soc. And do you now, when you are behaving in
just the same way to your father, feel surprised and
blame him for being at a loss what to do ^vith you and
■where to send you ? Why, we are ready to place
you with any well-bred Athenian statesman you niay
choose, who will train you free of charge ^ ; and so
not only >vill you be at no expense of money, but will
gain far greater commendation amongst the mass of A',"'
men than if you studied ^\ith anyone else.
THE. But then, Socrates, are not you too one of
our well-bred gentlemen ? Indeed, if you \vill agree
to instruct me, I am content and seek no other.
soc. W^hat do you mean by that, Theages ?
DEM. Nay, Socrates, there is nothing amiss in
what he says, and you will oblige me at the same
time ; for I should count it the greatest possible
stroke of luck if he should welcome your instruction
and you also should consent to instruct him. Nay,
indeed, I am quite ashamed to say how keenly I wish
friends of standing and experience in order to prepare for
public life. Cf. also Meno 94 d.
VOL. VIII 2 b SQ9
PLATO
^ouAo/xaf aAA eyo) dfi<f>OT€p(jov y/xcDv Seo/xai, ere
T ideXeiv rovrco crvvelvaL Kal ae fxr) ^'qretv aAAco
IxrjSevl avyyevecrdat ^ HcoKpdreL- /cat /xe TroAAa)!/
C /cat (jjo^epcov aTraAAa^ere ^povrlScov . cos vvv ttouv
^o^ou/xat UTrep tovtou, jlit^ rivt ctAAo) ivrvxij otco
TovTov hia^delpai.
0E. Mry/ceVt vw, c5 TTOLTep, virip y* ifj,ov (f)0^ov,
€LTr€p otos" T et TTCtcrat rovrov rrjv ep,rjv avvovalav
TTpoaSe^aadai .
AH. Ilavu AcaAcDj Aeyet?. c3 Soi/cpares", Trpo?
ae S' av t^St] etT^ o //.era rovro Xoyos' iyoj yap aoi
eroiiJios clfjbL, cLs 8ia ^pax^cov elneLV, /cat e/xe /cat-
rd ijjid ws olov re OLKCLOTara Trapex^tv, otov dv
D 8^77, ejx^paxv, idv Qedyr] rovrovl doTrdt^rj re /cat
evepyerfjs o n dv olos re ■^g.
2n. Q. Ar]fx6SoK€, ro jxkv eo-TrouSa/cevai ae ov
davfid^co, elrrep otet vtt' e/^ou fidXtcrr* dv crot
rovrov d)(f)eXrjdrjvaL' ov yap olSa vnep orov dv ris
vovv exiov fidXXov crTrouSct^ot rj vnep vleos avrov,
OTTOJ? d)S fieXrLcrrog karav orrodev 8e eSo^e crot
rovro, d)s iydj dv fJidXXov rov aov vldv olos t' ei'r]v^
d)(f)€Xrjaai rrpos ro rroXirriv dyaOov yeviadat rj av
avTos, /cat oTToBev ovros (pyjdr] e/xe fjbdXXov rj ere
avrov ch^cXijaeiv, rovro Trdvv davfjid^co. av yap
E TTpdJrov pbkv npea^vrepos et ifjiov, errecra TToAAa?
7]8r] dpxds Kal rag ixeylaras ^ Adiqvaiois rjp^as,
/cat Tt/xa VTTO ^ Avayvpaalcov re rcov Srjfxorcov
TToXv fidXiara /cat vtto rijs dXXr]s TToXecos ovSevos
rjrrov ifiol 8e rovrcov ovSev evopa ovSerepos
vficbv. eVetra et ayaa rrjs puev rcov noXvriKwv
dvSpojv avvovaias Qedyqs dSe i<ara(f)poveZ, aAAous"
^ t' etrjv Priscianus : re t' Tjv, re Tjv mss.
370
THEAGES
it ; but I entreat you both — you, to consent to teach
Theages, and you, to seek the teaching of no one
else than Socrates ; you will thus reheve me of a
harassing load of anxiety. For just now I am sorely
afraid of his falling in with some other person who
is likely to corrupt him.
THE. Have no more fears for me now, father, so
long as you are able to persuade him to receive me
as his pupil.
DEM. Very rightly spoken. Socrates, from now
onward we must address ourselves to you ; for I am
ready, in short, to place both myself and all that I
hold dearest of what is mine in your hands — whatever
you may require, absolutely — if you will open your
arms to Theages here, and do him any service that
you can.
soc. Demodocus, your zeal is no wonder to me, if
you suppose that I especially could be of use to him ;
for I know of nothing for which a sensible man could
be more zealous than for his own son's utmost im-
provement. But how you came to form this opinion,
that I would be better able to be of use to your son
in his aim of becoming a good citizen than you would
yourself, and how he came to suppose that I rather
than yourself would be of use to him — this does fill
me with wonder. For you, in the first place, are my
eider, and further, you have held in your time many
of the highest offices in Athens, and are respected by
the people of Anagyrus ^ above all your fellow-
townsmen, and by the whole state as much as any
man, whereas neither of you can notice anything hke
this about me. And moreover, if Theages here does
despise the instruction of our statesmen, and is look-
* A deme or township of Attica.
371
PLATO
Se TLvas ^'qrel, ot TTacSevew inayyeXXovTaL oloi re
elvat veovs avdpwTTOVs, kcmv evravda Kal UpoSiKos
6 Kelos Kal Topyias 6 Aeovrivos /cat UcoXos 6
128 *AKpayavTLVOs Kal dXXoL ttoXXoL, ot ovrco aocf)ol
clatv, ware els rag voXeLs lovres Treidovai rdv
veiov rovs yevvaiordrovs re Kal TrXovaicordrovs
oils e^eari rcov rroXircov o) dv ^ovXcovrai TrpoLKa
avvelvai rovrovs Treidovaiv dTToXeiTTOvras rds
eKeiviov avvovaias avroXs ovvelvaL, irpooKara-
ridevras dpyvpiov Trdvv ttoXv^ fiiadov, Kal x^P''^
TTpos rovroLS elhevai. rovrwv rivds ecKos rjv
TTpoaipelcrdac Kai rov vlov gov Kai avrov ae, ejxe 8'
B ovK eiKos' ovSev yap rovrcov eTrt'ora^at rcov
jxaKapiuiv re Kal KaXcov p,a9r)pidra}v eirel e^ov-
XojjLrjv dv dXXd Kal Xeyo) S'^ttov dei, on eyd)
rvyxdvo), (Ls eiTos enrelv, ovSev evLardfievos
TrX-qv ye crfxiKpov rivos fxadrjfxaros , rcov ipcortKcov.
rovro pbevroi rd jjidd-qpia rrap dvrivovv TTOLOvfiai
Seivos etvai Kal riov Trpoyeyovorcou dvdpcoTTCov Kal
rcov vvv.
0E. 'O/aas", c5 irdrep; 6^ HcoKpdrrjs ov Trdvv fioi
OKei en eoeAetv epbOL crvvoiarpLpeLV eirei ro y
C epLov eroLfxov, idv ovros ideXr)' dXXd ravra Trai^cov
rrpos rjjjids Xeyet. enel eyd) ol8a rcov ifidjv rjXiKLco-
rdov Kal oXiycp rrpea^vrepcov, ot nplv p,ev rovrcp
avvelvai, ovBevos d^ioi rjaav, eTreiSr] Se avveyevovro
rovrcp, ev Trdvv oXiyco XP°^V '^dvrcov ^eXrtovs
^aivovrai wv vporepov x^ipovs.
5n. Olada ovv olov rovro eanv, c5 ttol Arjfxo-
SoKbv;
0E. Nai fxa At" eycoye, on, idv ov ^ovXrj, Kal
^ TToXv Beck : ttoXw mss.
372
THEAGES
ing for some other persons who profess to be able to
educate young people, we have here Prodicus of
Ceos, Gorgias of Leontini, Polus of Acragas, and
many more, who are so >\'ise that they go to our
cities and persuade the noblest and wealthiest of our
young men — who have the choice of learning from
any citizen they choose, free of charge — they per-
suade them to abandon that instruction and learn
from them, with a deposit, besides, of a large sum of
money as their fee, and to feel thankful in addition.
Some of these persons might naturally have been
chosen both by your son and by yourself, in prefer-
ence to me ; for I have no knowledge of those fair
and beatific subjects of study : I only wish that I had.
But what I always say, you know, is that I am in the
position of knowing practically nothing except one
little subject, that of love-matters. In this subject,
however, I claim to be skilled above anybody who
has ever hved or is now h\ing in the world.
THE. Do you see, father ? Socrates does'sot seem
to me to be at all wilhng now to spend his time on
me ; for there is readiness enough on my part, if he
is Nvilhng. But he is only jesting in what he has just
told us. For I know of some of my equals in age,
and some a httle older, who were of no account before
they learnt from him, but after beginning to learn
from him have in a very short time proved themselves
superior to all whose inferiors they were before.
soc. And do you know what the meaning of it is,
son of Demodocus ?
THE. Yes, on_3ii^:-ioul, I do — that, if it be your
* 6 Cobet : on mss.
373
PLATO
eyoj OLOS r' eaofxai rotovros yeviadai, otoLTrep Kal
eKelvoL.
D 2n. OvK, c5 'yade, dXXd ae \eXrj6ev, olov rovr'
eariv, eyco 8e ctoi (f>pdacx). eari yap tl deia fxoipa
TTapeTTOfxevov cfMol e/c TraiSos" dp^dp^evov haipLoviov
eoTL 8e rovro (fxjovq, rj orav yevr^rai, dei /xot
crrjp,aivet, o dv fieXXco TrpdrreLv, rovrov dTTorpoTrrjv,
TTporperrei Se ouSeVoTe* /cat idv Tisp-ot ra>v ^iXojv
avaKOLvdJrat Kal yevrjraL rj ^covq, ravTov rovro,
drrorpiTTei /cat ovk id rrpdrreiv. Kal rovrcov
vpXv p,dprvpag Trape^o/xat. \app,LSrjv yap rovrovl
yiyvojcTKere rov KaXov yevofxevov, rov TXavKojvos'
E ovros TTore ervyxo-vev ep.ol dvaKoivovpbevos pbeXXiov
doKT^aeiv ordBtov els Ncficav Kal evdvs avrov
dp-)(ojxevov XeycLV, ori /xeAAot dcr/ceiv, eyevero rj
<f)a>V'q, Kal eyoj SickcoXvov re avrov Kal €L7rov on
Xeyovros oov pLcra^v yeyove p,oL rj (fxavrj rj rov
SaijiovLov dXXd p.rj daKCL. ictcos", ^<i>'rj, crrjfiaLvcc
trot, on ov viK-qcfOJ- iyd) 8e Kav jirj jiiXXo) viKav,
yvfjivaadp,€v6s ye rovrov rov xpdvov <h(f>eXrj9rjGop,ai'
ravra elrrcov •^cr/cef d^iov ovv TTvdeadai avrov, d
X29 o.vra) avve^rj diro ravrrjs rijs duKifjaeois. el he
^ovXeade, rov Tijidp^ov dSeXi^ov KXeirofiaxov
epeade, ri elirev avrco Tipiapxos rjVLK dnodavov-
fxevos fjei evdv rov SrjjjLomov,^ eKelvos re Kal
EvadXos 6 araSioSpop^cov , os Tip,apxov virehe^aro
<f)evyovra' ipeZ yap vjj,lv on eiTrev avrcp ravra.
0E. Tt;
2n. *^ KXeirofiaxe, '^4'1> ^V^ fxevroL epxop-ai
aTTodavovjievos vvvi, Siort l^coKpdrei ovk rjdeXov
^ 5?7/u.ocriou Baiter : 5aiuo;'/oi/ mss.
374
THEAGES
pleasure, I too shall be able to become such as those
others are.
soc. No, good sir, the meaning of it escapes you ;
but I will tell it you. There is something spiritual
which, by a di\ine dispensation, has accompanied
me from my childhood up. It is a voice that, when
it occurs, always indicates to me a prohibition of
something I may be about to do, but never urges me
on to anything ; and if one of my friends consults
me and the voice occurs, the same thing happens :
it prohibits, and does not allow him to act. And I
will produce witnesses to convince you of these facts.
You know our Charmides here, who has grown so
handsome, the son of Glaucon : he once happened to
be consulting me on his intention of training for the
Nemean races, and he had no sooner begun to say
that he intended to train than the voice occurred,
and I tried to prevent him, saying — " Just as you
were speaking my spirit -voice has occurred : no,
you must not train." " Perhaps," said he, " it
indicates to you that I shall not ■win ; but even if I
am not to win, at any rate the exercise I shall get
in the meantime will do me good." So saying, he
went and trained ; and so you may as well inquire
of him as to the results he got from his training. Or
if you like, ask Cleitomachus, brother of Timarchus,
what Timarchus said to him when he was going
straight to the prison to meet his death, he and
Euathlus the racing runner, who had harboured
Timarchus as a fugitive ; for he will tell you that
the words he spoke to him were these :
THE. What ?
soc. " Cleitomachus," he said, " I tell you I am
going to my death now, because I would not take
375
PLATO
"neiOeadai. ri hrj ovv rrore rovro elTrev 6 Tiixap'xps;
iycb (fypdao). ore dvLcrraro e/c rod avfXTroaLov a
B Tifxap^^os /cat (^iXt^fxajv 6 OiAt^/xoviSou aTTOKrevovv-
res Nt/ctav rov 'HpoaKajjidvSpov, rjinardadrjv jxev
avrd> fjiovoj rrjv im^ovXrjv, 6 8e TifjLapxo? dv-
Lardp,evos Trpos e/ze etTre, ri Aeyets", ^'^^j tS 2c6-
Kpares ; iifxels piev rrivere, ip,e Se Set vrot i^ava-
arrjvai' rj^co §e oAtyov varepov, idv rv'^co. /cat ju,ot
iyevero tj (fiOJVT^, /cat elTTov Trpos avrov, p,r]hapbu)s,
e(f)r]v, dvaarfjs' yeyove yap p,oi ro CLoydos arjpbelov
Q ro Sacpiovtov /cat os irreax^. /cat StaAtTToiv xpovov
avdis wppudro teVat, Kat e</>^, et/xt §t^, HcaKpares'
avdts eyevero rj <j)a)vrj' avdis ovv avrov rjvdyKaaa
e7Tta;\;etv. ro rpirov, ^ovX6pb€v6s pie XaOelv, dvearr]
ovKeri elirdyv /xot ovhev, dXXd Xadcov, eTTinqprjaas
dXXoae rov vovv e)(ovra' /cat ovnos <PX^''' dTTicbv
/cat hieTTpd^aro ef c5v fjei drrodavovpievos. odev
Srj rovr eiTre irpos rov dheX(j>6v orrep vvv vpuv iyco,
6ri tot drrodavovpievog Sta ro epol dviarrjcraL.
J) ert roivvv Trepl rojv ev 2t/ceAta ttoXXcov dKovaeadov ,
d iyd> eXeyov irepl rrjs Scacjidopds rod arparoTreScv.
/cat TO, p,ev TTapeXrjXvdora rcjv etSdraJV eanv
d/coucraf rrelpav 8' e^eari vvvl Xa^elv rov ar^pbelov,
el dpa Tt Aeyet. e77t yap rfj irrl orparelav e^oppfj
HavvLcovos rov KaXov eyevero p.oi ro arjpLetov,
OLxerai Se vvv pierd QpaavXXov arparevaopcevos
evdv ^E(f>€aov /cat lo^vta?. eyd) ovv oto/xat ckcIvov
^ The disastrous Sicilian expedition of 415-413 b.c. Cf.
Thuc. vi. and vii.
'^ 409 B.C., when Thrasyllus. succeeded in recovering
Colophon for Athens. He was one of the commanders put
376
THEAGES
Socrates' advice." Now, why on earth did Tini-
archus say that ? I will tell you. When Timarchus
and Philemon, son of Philenionides, got up from the
wine-party to kill Nicias, son of Heroscamandrus,
those two alone had knowledge of the plot ; and
Timarchus, as he got up, said to me : " What say
you, Socrates ? Go on drinking, all of you ; I have
to get up and go somewhere, but I will join you a
httle later, if I get the chance." Then occurred
that voice of mine, and I said to him : " No, no, do
not get up ; for my accustomed spiritual sign has
occurred to me." So he stopped. Then after an
interval of time he again started to go, and said :
" Well, I am going, Socrates." Again the voice
occurred, and so again I constrained him to stop.
The third time, wishing to give me the slip, he got
up without saying another word to me ; he gave
me the slip by watching until my attention was
turned elsewhere. Thus it was that he went right
off and committed the deed which wjis the cause of
his going then to his death. And hence it was that
he spoke those words to his brother which I quoted
to you just now, that he was going to his death
because he had not taken my advice. And moreover,
in regard to the Sicilian business, ^ many will tell you
what I said about the destruction of the army. As
to bygones, you may hear from those who know :
but there is an opportunity now of testing the worth
of what the sign says. For as the handsome Sannio
was setting out on campaign, the sign occurred to
me, and he has gone now with Thrasyllus on an
expedition bound for Ephesus and Ionia. ^ I accord-
to death by the Athenians after the battle of Arginusae,
406 B.C.
377
PLATO
7] aTTodaveZaOai rj o/jlov tl rovrcp y* eAav/ /cat
vrept ye Tr\s arrparids rrjs aAA?^? ttolvv ^o^ou/xat.
E Taura Stj Trdvra eLprjKo. aoi, on t] hvvajxis avriq
rod SaLjJiovlov rovrov /cai els ras crvvovolas tu)v
fier' ijxov avvhiarpi^ovrcov ro aTTOv Svvarat.
rroXXois fiev yap ivavTiovrai, Kal ovk eari rovrois
d)(f)€X'r]6i]vaL fxer^ e/jiov SiarpL^ova-iv, (Zare ovx olov
re jxoL rovroLs avvStarpi^etv TToAAor? 8e avveivac
fxev ov Sta/ccoAuet, co^eAowrat Se ovSev avvovres.
ots S' dv cruAAa^T^rat rrjs uvvovaias rj rod Saifiovlov
Svvafjiis, ovroL elcriv cov Kal ai) jjadrjaaf ra^v yap
irapaxpyjP'O' eTnSiSoaaiv. /cat rovrwv av raJv em-
hihovrojv ol {xev /cat ^e^atov e)(ovuL Kal rrapa-
130 p-ovifxov rrjv dx^eXeLav ttoXXoI 8e, oaov dv fier'
e/Jbov XP^^*^^ dxJL, davfxdatov emdiSoaaiv, erreLhdv
he [jiov aTToa-x^uovr at, ttoXlv ovhev hia(j)€povaLV
orovovv. rovro TTore erradev ^ApiarelSr^s 6 Auai-
fjid^ov VLOS rod ^ApiarelSov. hiarpi^ajv yap /Lter'
epLOV TrdfjiTToXv eTTeSeScoKei ev oXiyco xpovv eneira
avrcp arpareia ris eyevero Kal wxero eKTrXecov
rJKcov be KareXdjx^ave fier epLov ScarpL^ovra
QovKvhiSrjv rov yieXiqaiov vlov rov QovkvSlSov.
6 8e QovKvBiSr]s rfj irporepaia fioi St' aTrexdeCas
B €v Xoyocs rialv eyeyovei. Ihcbv ovv jxe 6 ^Api-
areihrjs, eTreihrj rjairdaaro re Kal rdXXa hieXexdrj,
QovKvSiSr]v Se, ecjjr], aKovco, & HcoKpares, aepuvv-
veadai drra irpos ere Kal ;!^aAe7ratVetv' ws rl ovra,
^ y' e\av Hermann : 7e\aj', iXdv mss.
^ Cf. Theaet. 151a, from which this passage is derived.
The Aristeides and Thucydides mentioned here were the
grandsons respectively of Aristeides, the Athenian statesman
of the time of the Persian wars, and of Thucj'dides, the
378
THEAGES
ingly expect him to be either killed or brought very-
near it, and I have great fears for our force as a
whole.
Now I have told you all this, because this spiritual
power that attends me also exerts itself to the full
in my intercourse -with those who spend their time
with me. To many, indeed, it is adverse, and it
is not possible for these to get any good by convers-
ing with me, and I am therefore unable to spend
my time in conversing with them. And there are
many with whom it does not prohibit my inter-
course, yet the intercourse does them no good. But
those who are assisted in their intercourse by that
spiritual power are the persons whom you have
noticed ; for they make rapid progress there and
then. And of these, again, who make progress
some find the benefit both sohd and enduring ;
while there are many who, for as long a time as they
are with me, make wonderful progress, but when
they are parted from me relapse, and are no different
from anybody else. This once befell Aristeides,^ son
of Lysimachus, son of Aristeides. For by conversing
with me he had made immense progress in a little
time ; and then he had to go on an expedition, and
he went and sailed away. On his return he found
that Thucydides, son of Melesias, son of Thucydides,
had been conversing with me. Now Thucydides,
the day before, had quarrelled with me over some
arguments we had had. So when Aristeides saw
me, after greeting me and talking of other affairs,
he said : " But Thucydides, I hear, Socrates, is
somewhat on his dignity with you, and is annoyed
aristocratic opponent of Pericles. Their fathers Lysimachus
and Melesias appear in the Laches.
S19
PLATO
"EcTTt yo-p, €(f>rjv iyd), ovrcos. Tt Se; ovk oiSev,
€(f)r], Trplv (Tol avyyevead ai, olov rjv to avSpoLTToSov ;
Ovk €olk€ ye, e(f)7]v iyco, vrj rovs deovs. 'AAAa
firjv /cat avros ye, e^^, KarayeXdarcos ^X^> ^
C Sco/c/oares". Tt fxaXiaTa; e<f)riv iyd>. "On, ecpr),
Trplv [Ji€v eKTrXelv, otmovv dvdpoiTnp olos r tjv
StaXeyeadai /cat fxrjSevos ;^etpa>v (f)aLV€adat eu
rols Aoyots", (jJCTTC /cat iSicoKov ras" avvovaias tcov
XCupLeardroiv dvdpcvTTcov vvvt he rovvavriov <j>evyo),
dv Tiva /cat aladdvcofiai, TTeTTaiSevfievov' ovtcos
alcrxvvopLaL em rfj efxavrov cf>avX6TrjTL. Horepov
Se, rjv 8' eyo), €^at(f)vr)g ae TrpovXnrev avrrj r]
bvva/jbLs r] Kara ajXLKpov; Kara aynKpov, t^ S' 6s.
*Hj/t/ca he aoi Trapeyevero, rjv S' iyco, TTorepov
D fMadovTt Trap' efiov ri Trapeyevero , rj rivL aXXcp
rpoTTCp; Eydj crot ipcb, e(f)rj, a') SdS/cpares', amarov
fiev VTj rovs deovs, dXrjOes he- eyd) yap ejjiadov
fjbev TTapd aov ovhev TTcoTTore, to? avros olada'
eTTehihovv he, orcore ctoi avveirjv, kov €l ev rfj avrfj
fjLOVOv oIklo. etr^v, firj ev rep avrco he OLKrjp,ari,
fidXXov he OTTore ev rep avrco ot/CT^/xaxf /cat ep,oiye
ehoKovv TToXv fidXAov oTTore ev rep avrco ot/cT^/xart
wv Xeyovros crov ^XeTTOLpn rrpos oe, /xaXXov ^
E OTTore dXXoae opcorjv ttoXv he /xaAicrra /cat rrXeZcrrov
eTTehihovv, orcore Trap avrov ae KaQolp/r\v e)(o-
fxevos crov /cat aTrro/xevos. vvv he, rj 8' os, rrdaa
eKCLyr) rj e^is e^eppvrjKev .
"Ecrrtv ovv, cL Qeayes, roiavrrj rj rjjierepa crvv-
ovaia' edv jxev rep deep cjiiXov fj, rrdvv ttoXv Ittl-
hcLaets /cat ra^v, el he jitj, ov. opa ovv jxrj aot
380
THEAGES
as though he were somebody. " Yes, that is so,"
I rephed. " Well, but does he not know," he said,
" what a sad slave he was, before he associated with
you ? " " It seems not," I replied, " upon my soul."
" But indeed I myself also," he said, " am in a
ridiculous position, Socrates." " How exactly ? "
I asked. " Because," he rephed, " before I sailed
away, I was able to discuss things wdth anybody,
and show myself inferior to none in argument, so
that I even sought out the debates of the most
accomplished people : but now, on the contrary,
I shun them, wherever I notice there is anyone of
education, so ashamed I am of my own ineptitude."
" Tell me," I said, " did this power forsake you of
a sudden, or httle by little ? " " Little by little,"
he rephed. " And when it was present with you,"
I asked, " was it present through your having learnt
something from me, or in some other way ? " "I
will tell you, Socrates," he said, " what is incredible,
upon my soul, yet true. For I never yet learnt
anything from you, as you know yourself : but I
made progress, whenever I was with you, if I was
merely in the same house, Avithout being in the
same room, but more progress, when I was in the
same room. And it seemed to me to be much more
when I was in the same room and looked at you as
you were speaking, than when I turned my eyes
elsewhere : but my progress was far the greatest
and most marked whenever I sat beside you and held
and touched you. Now, however," he said, " that
condition has all oozed away."
Such then, Theages, is the intercourse you would
have with me : if God so wills, you will make very
great and rapid progress, but otherwise, you will
381
PLATO
aa(f)aXecrr€pov fj Trap* eKeivoiv rivl TraiheveaOai,
OL eyKparels avroi elai rrjs dx^eXtas 'rjv dxfieXovcri
Tovs av6pd)7Tovs, fidXXov 7) 7ra/>' ifiol 6 ri, dv
Tvxi) Tovro rrpd^aL.
131 0E. 'E/xot fjiev roLvvv So/cet, c5 HwKpares, rj/Jids
ovTCoal TTOLTJaai, aTroTTeipadrjvaL rov SaipuovLov
Tovrov avvovras aAATyAots". kol iav fiev TTapeLKrj
rjfXLV, ravra ^eXriara' el he /xtj, rore rjhrj irapa-
Xprjfia ^ovXevaopLeOa 6 ri hpaaopLev, e'lre aXXcp
avveaofieda, e'ire /cat avro to delov ro aol yiyvo-
fievov TTeipacTOfjieda rrapajjivdeladat eup^atcrt re /cat
OvGiais /cat ctAAoj orcp dv ol fidvreis e^rjy(x>vr at.
AH. yirjKeri Trpos ravra avretV^y?, c5 HwKpares,
T(v fieipaKLCp- €v yap Xeyei Qedyrjs.
Sn. 'AAA' et So/cet )(prji>ai ovroj TTOteZv, ovrco
TTOicbfJiev.
S82
THEAGES
not. Consider, therefore, if it is not safer for you
to be educated by one of those persons who have
command themselves of the benefit which they
bestow on mankind, rather than follow the course
on which you may chance with me.
THE. Well then, I decide, Socrates, that our plan
shall be to make trial of that spiritual sign by associat-
ing with each other. Thus, if it leaves us free, that
will be best of all ; if it does not, it will be time
then for us to consider, at the moment, what we shall
do — whether we shall associate with someone else,
or try to conciliate the divine sign itself that occurs
to you with prayers and sacrifices and anything else
that the seers may indicate.
DEM. In view of this, Socrates, say no more in
opposition to the lad ; for Theages is right in what
he says.
see. Well, if you consider that this is what we
ought to do, let us do it.
383
y
MINOS
VOL, VIII 2 c
INTRODUCTION TO THE MINOS
This Dialogue may be classed with the Hipparchus
as a fairly able and plausible imitation of Plato's
early work, but it is destitute of those graceful or
lively touches of characterization Avhich distinguish
his first memorials of Socrates, while the sequence
of thought is awkward and none too clear. Socrates
asks his nameless companion for a definition of Law,
and shows how the various answers he receives are
unsound or inadequate. He then himself suggests
(315) that it must be true opinion, or discovery of
reahty.^ His companion thereupon shows at some
length how greatly laws differ among different
communities. Socrates recalls him to the point that
there must be something constant and the same in
all that can be referred to as law, and cites medicine,
agriculture, gardening, and cookery as giving
instances of what he is seeking (316). His require-
ment of knowledge of what is right in every kind of
artist or administrator leads him on to a consideration
of lawgiving as a distributive skill ^ which pervades
all arts and functions (317-318), and he proceeds,
with a somewhat laboured solemnity, to set forth
^ Contrast the discussion in Meno, 97-8, where right
opinion is clearly distinguished from knowledge.
* See note on 317 d for this absurd forcing of the primitive
notion of " distribution " or " apportionment " from the
word vo/xos,
386
INTRODUCTION TO THE MINOS
the merits of Minos, king of Cnossos in Crete, as a
lawgiver (319-320) : but, just as we are hoping to
gain from this long exposition a little more light
for our inquiry about the meaning of law, we are
abruptly told that our ignorance is shameful, and the
discussion is thus clumsily broken off.
387
MINQ2 H nEPI NOMOT
[nOAITIKOS]
TA TOT AiAAoroT nposmiA
2nKPATH2, ETAIP02
^* sVs '^^' '^ voyios r)fjbLV Tt iariv ;
ET. Ylolov^ /cat epojras rwv vojjlojv;
2X1. Ti he; ecTTiv 6 ri hia^epei vofxos vofiov /car'
avTO TOVTO, Kara to vofjLos elvai,; aKOTrei yap Stj
o Tvyxavoi eputr ayv ae. iporrcb yap, ojOTrep el av-
rjpofirjv, TL eoTt ;^pyCTos", et pie ojaavrcjs avqpov,
OTToZov /cat Xeya> )(^pva6v, otopLat, ae ovk av 6p.d(os
epeadai. ovhev yap ttov hia^epei ovre ■)(pva6s
B p^puCToy ovre Xidos XiOov Kara ye ro Xidos etvai /cat
Kara ro ■)(^pva6s' ovrco Se ovSe vopbos ttov vopuov
ovhev hiacjyepei, aAAd rrdvres elal ravrov. vopiog
yap CKaaros avrwv earlv opotcos, ovx o p,ev p,dX-
Xov, 6 8' rjrrov rovro Brj avro epojrw, ro rrdv Tt
eoTt vopios. el ovv aoi Trpoxeipov, eiTre.
ET. Tt ovv dXXo vopLos elrj av, cS ^coKpares , aAA'
t) rd vopLL^opieva ;
^ TTOLov Hermann : bwolov mss.
^ vo/xi^dfieva in ordinary speech meant " accepted by
custom " : " loyally " here attempts to preserve the connexion
388
MINOS OR ON LAW
[political]
CHARACTERS
Socrates, Coscpaxiox
soc. Tell me, what is law ?
COM. To what kind of law does your question refer ?
soc. WTiat ! Is there any difference between law
and law, in this particular point of being law ? For
just consider what is the actual question I am putting
to you. It is as though I had asked, what is gold : if
you had asked me in the same manner, to what kind
of gold I refer, I think your question would have
been incorrect. For I presume there is no difference
between gold and gold, or between stone and stone,
in point of being gold or stone ; and so neither does
law differ at all from law, I suppose, but they are all
the same thing. For each of them is law alike, not
one more so, and another less. That is the particular
point of my question — what is law as a whole ? So if
you are ready, tell me.
COM. Well, what else should law be, Socrates, but
things loyally accepted ? ^
with fofios ("law" in this context, though sometimes
"custom," as below, 315 d).
389
PLATO
2n. H Kal Xoyos ctol So/cet elvai ra Xeyofxeva, rj
oijtLs TO. 6p(Ofji,€va, rj olkotj to. a/couo/xeva; 17 aAAo
C fiev Xoyos, aAAo 8e ra Xeyo/xeva' Kal aAAo fj,€V
oijjis, aAAo 8e ra opw/Jieva- Kal d'AAo fxev aKorj,
aAAo Se ra aKovofieva, Kal aAAo Stj vo/xos, dXXo 8e
ra vofjiL^ofieva ; ovrcos rj ttcos aoi So/cet;
ET. "AAAo /xoi vvv i<f)dvrj.
5G. OvK apa vopLos earl ra vop,it,6fjb€va.
ET. Ov p,oL So/cet.
2n. Tt S^t' av €ir] vofios; imaKeipcofieOa avro
oiSe. et ris ly/xa? ra vvv Srj Xeyofieva dvqpero,
314 iTTetSrj oipei (j>are. ra opcofieva opdadai, rivi ovri rfj
otpei opdrat; dTTeKpivdjxed^ dv avru), on aladriaei
rairrr) rfj Sta rcov 6<f)daX[jL<Jov SrjXovarj ra Trpdyfiara-
et S' av rjpero rjfids, ri 84; cTretSi) aKofj ra aKovo-
fj,€va d/couerat, rtVt ovri rfj aKofj; aTTeKpivdficd*
dv avra>, on aladi^aei ravrr] rfj hid rwv wrcov
SrjXovarj rjpZv rds (fxovds. ovrco roivvv /cat et
dvcpoLro rjfjids, iTTeiSrj vofxo) ra vop.it,opi€va vofii-
^eraL, rivi ovri rep vofio) vofii^eraL; -norepov
B aladrjaei nvl •^ hr]X(J)aei, wairep ra pavdavofxeva
pavddverai SrjXovojj rfj ijnar'qprj, ■>} evpeaei rivi,
uia-nep ra evpioKopeva evpiaKerai, olov ra pev
vyicLvd Kal voarwhrj larpiKjj, a Se ot ^eot Stavoow-
rat, a>s <jiaaiv ol pdvrecg, pavriKrj' rj yap ttov
rexvrj r]pZv evpeals e'ori rcov 7rpayp,ar<xiV 7^ yap;
ET. Hdvv ye.
Sn. Ti odv dv rovrcoy v7ToXd^oip,€v pdXicrra
Tov vopov elvat;
390
MINOS
soc. And so speech, you think, is the things that
are spoken, or sight the things seen, or hearing the
things heard ? Or is speech something distinct from
the things spoken, sight something distinct from the
things seen, and hearing something distinct from the
things heard ; and so law is something distinct from
things loyally accepted ? Is this so, or what is your
view ?
COM. I find it now to be something distinct.
soc. Then law is not things loyally accepted,
COM. I think not.
soc. Now what can law be ? Let us consider it in
this way. Suppose someone had asked us about what
was stated just now : Since you say it is by sight that
things seen are seen, what is this sight whereby they
are seen ? Our answer to him would have been :
That sensation which shows obj ects by means of the
eyes. And if he had asked us again : Well then,
since it is by hearing that things heard are heard,
what is hearing ? Our answer to him would have
been : That sensation which shows us sounds by
means of the ears. In the same way then, suppose
he should also ask us : Since it is by law that loyally
accepted things are so accepted, what is this law
whereby they are so accepted .'' Is it some sensation
or showing, as when things learnt are learnt by know-
ledge showing them, or some discovery, as when
things discovered are discovered — for instance, the
causes of health and sickness by medicine, or the
designs of the gods, as the prophets say, by prophecy ;
for art is surely our discovery of things, is it not ?
COM. Certainly.
soc. Then what thing especially of this sort shall
we surmise law to be .'*
3pl
PLATO
ET. To. Soy/xara ravra /cat if/r)(f>La[jiara, e/xotyc
8oK€L. ri yap av aAAo rtg <f>airi voyiov eivai;
C u)aT€ Kwhvvevei, o av epcoras, to oAov tovto,
vofxos, Soyfia ttoXccos etvai.
Sn. Ao^av, (1)9 eoLKC, Xeyeis ttoXltlktiv rov voixov.
ET. "Eycoye.
2ri. Kat laios /caAoi? Aeyeis^* rdxo- Se cSSe
d/X€ivov elaofjieda. Xdyeis rivas ao^ovs ;
ET. "Eycuye.
5n. Ou/cow ot ao(f)oi elai ao(jiia. ao(f>oc;
ET. Nat.
2fi. Ti 8e; ol SiKaioL SiKaLoavvrj Si/caioi;
ET. Hdvv ye.
5n. OvKovv /cat ot vofiifioL vofxco vofiLfioi;
D ET. Nat.
5fl. Ot Se dvofioL avofjiLa dvofioi;
ET. Nat.
Sfi. Ot 8e vojJUjJLOi St/caioi;
ET. Nat.
2fi. Ot 8e dvofxoL aSt/cot;
ET. "A8t/coi.
5n. Oi5/cow KoAAiCTTOv 7^ 8t/caiocn;r7^ re Kai o
vofios ;
ET. Ovrois.
2n. AiCT;]^tOTov 8e rj a8t/cia tc /cat t] avofXLa;
ET. Nat.
2n. Kai TO /xev a<i)^€i, rds ttoXcis /cat raAAa
Trai^a, to be OLTToXXvaL /cat dvarpeTret;
ET. Nat.
2n. 'n? 776/31 /caAou apa tii'OS" ovtos Set tou
vofjiov SiavoetadaL, /cat co? dya^ov avro ^rjreiv.
ET. ria}? 8' ov;
392
MINOS
COM. Our resolutions and decrees, I imagine : for
how else can one describe law ? So that apparently
the whole thing, law, as you put it in your question,
is a city's resolution.
soc. State opinion, it seems, is what you call law.
COM. I do.
soc. And perhaps you are right : but I fancy we
shall get a better knowledge in this way. You call
some men wise ?
COM. I do.
soc. And the wise are wise by wisdom .''
COM. Yes.
soc. And again, the just are just by justice }
COM. Certainly.
soc. And so the law-abiding are law-abiding by
law ?
COM. Yes.
soc. And the lawless are lawless by lawlessness ?
COM. Yes.
soc. And the law-abiding are just ?
COM. Yes.
soc. And the lawless are unjust ?
COM. Unjust.
soc. And justice and law are most noble ?
COM. That is so.
soc. And injustice and lawlessness most base ?
COM. Yes.
soc. And the former preserve cities and everything
else, while the latter destroy and overturn them ?
COM. Yes.
soc. Hence we must regard law as something noble,
and seek after it as a good.
COM. Undeniably.
393
PLATO
2n. OvKovv Soy/xa €(j)afj,ev etvai TrdAecos" rov
vofjbov;
E ET. "Ei(f>afj,€v ydp.
2n. Tt ovv; ovK eon ra jxev xpr^ara Soy/tiara,
ra Se TTOvrjpd;
ET. "EoTt /Ltev ow.
2fi. Kat iJt,7]v vofiog ye oy/c -^v TTOvrjpos.
ET. Oi3 ya/3.
2n. Ou/c apa opdcbs €^€1 airo Kpivead at ovrws
ttTrAois', OTt vofjios earl Sdyyua TToAeois".
ET. Oi)/<: efxoiye So/cet.
2fl. Oy/c apa dpfioTTOi dv ro TTOvrjpov 8dy/xa
vofxos clvai.
ET. Ou S^ra.
2fi. 'AAAd /xt)j/ Sd^a ye Tt? '<^at ayroi /xoi Kara-
^aiverai 6 vopios eXvai- CTreiSi) 8e ou;;^ ?] Trovrjpd
So^a, dpa OVK TJSrj rovro KardS'qXov , (Ls r) ;)^/37ycrT7y,
€i7re/3 Sd^a vofxos eoTLV ;
ET. Nat.
2n. Ao^a Be p^/aT^CTTT^ rtV eanv; ovx rj dXr^drjs;
ET. Nat.
315 sn. Oi)/cow •)5 dXy^drjs So^a rov dvros iarlv
i^evpecris;
ET. "Eart ya/>.
2n. '0 vofios; dpa ^ovXerai rov ovros eti/at e^eu-
peais.
ET. rioi? ovv, cS ILoiKpare?, ei d vo/jlos tov
ovn-os icrrlv i^evpsaig, ovk del roig avroXs vopbois
Xpd>P'€da TTepl rdJv avrcvv, et to, ovra ye r][XLV
ii^Tjvprjrai ;
2n. BodAerat fxev ovSev rjTTOV 6 vofjiog elvai rov
ovros e^evpeGLS' ol S' apa {x-q rols airrols aet
394
MINOS
soc. And we said that law is a city's resolution ?
• COM. So we did.
soc. Well now, are not some resolutions good, and
others evil .'
COM. Yes, to be sure.
soc. And, you know, law was not evil.
COM. No, indeed,
soc. So it is not right to reply, in that simple
fashion, that law is a city's resolution,
COM. I agree that it is not.
soc. An evil resolution, you see, cannot properly
be a law.
COM. No, to be sure,
soc. But still, I am quite clear myself that law is
some sort of opinion ; and since it is not evil opinion,
is it not manifest by this time that it is good opinion,
gi-anting that law is opinion ?
COM, Yes.
soc. But what is good opinion ? Is it not true
opinion ?
COM, Yes.
soc. And true opinion is discovery of reahty ?
COM. Yes, it is.
soc. So law tends to be discovery of reality.
COM. Then how is it, Socrates, if law is discovery
of reality, that we do not use always the same laws
on the same matters, if we have thus got realities
discovered .''
soc. Law tends none the less to be discovery of
reality : but men, who do not use always the same
395
PLATO
B vofjbois ^pcojiievot avdpojTToi, a>? SoKovfJiev, ovk act
Svvavrai i^evpiaKciv o ^ovXerai 6 vo/jlos, to ov.
€7761 (f)€pe Ihcojxev, eav dpa r^plv ivdevSe KaTaSrjXov ye -
vrjrai, etre rots avroZs del v6p.ois ;^/3a>/Lie^a 7} aAAore
oAAois", /cat el dvavres rols avroTs rj dXXoi aAAot?.
ET. 'AAAo, TOVTO ye, co HcLKpares, ov ^(aXeTTOV
yvcbvat, OTL ovre ol avrol del toIs avrols vopiOLs
XpcJ^ivrai aAAot re aAAots'. inel avrtKa rifuv /xev
OV vofMos earlv dvQpa>Trovs dveiv dXX avoaiov,
C Ka/j;^7j8dvto6 8e dvovoiv cLs oaiov ov /cat vop.ip.ov
avTols, /cat ravra evioi avrajv /cat rovs avribv
vleXs ro) Kpovo), (hs tcrcus- /cat av d/CT^/coas. /cat p.r]
on ^dp^apoL dvdpcoTTOc '))p,d>v dXXois vd/xot? ;^pdii^rat,
dXXd /cat OL ev rfj Au/cat'a ovtol /cat ol rov ^A6dp,av-
Tos eKyovoi ota? dvalas dvovaiv "EAAT^ve? ovres'
wairep koX rjpds avrovs olaOd ttov /cat avros
dKovojv, otot? v6p,oLS expcop'eda TTpo rov Trepi rovs
dnodavovras , lepetd re TTpoa<j>drrovres rrpo rijs
D €Kcf)opds rov veKpov /cat eyxvrpiorpias p.era-
irepiTTopevof ol 8' av eKeivwv en nporepoi avrov
/cat edaTTTOv ev rfj oIkIo. rovs dTTodavovras' rjp.ets
8e roijrcov ovSev 7TOLOvp.ev. pivpla 8 dv ns 'e^oi
roiavra etVetv ttoAAt) yap evpvxojpla rrjs dno-
Sel^eojs, COS" ovre rjpels "qplv avrols aei Kara
ravrd vop,il,op,ei' ovre dAAT^Aots' ol dvOpojiroL.
2n. OvSev . roL davp.aar6v eanv, c3 fieXnare,
el (TV p,ev opdctjs Xeyeis, ep.e 8e rovro XeXrjdev. oAA'
ecus dv av re Kara cravrov Xeyr^s d aoi SoKeX p.aKp(p
^ Or Lycoa, a town in the Arcadian district Maenalia.
* Cjf. Herod, vii. 197. At Alus in Achaea Xerxes was
told of human sacrifices oifered to purge the guilt of Athamas
in plotting the death of his son Phrixus.
396
MINOS
laws, as we observe, are not always able to discover
what the law is intent on — reality. For come now,
let us see if from this point onward we can get it
clear whether we use always the same laws or
different ones at different times, and whether we all
use the same, or some of us use some, and others
others.
COM. Why, that, Socrates, is no difficult matter to
determine — that the same men do not use always the
same laws, and also that different men use different
ones. With us, for instance, human sacrifice is not
legal, but unholy, whereas the Carthaginians perform
it as a thing they account holy and legal, and that too
when some of them sacrifice even their own sons to
Cronos, as I daresay you yourself have heard. And
not merely is it foreign peoples who use different
laws from ours, but our neighbours in Lycaea ^ and
the descendants of Athamas ^ — you know their sacri-
fices, Greeks though they be. And as to ourselves
too, you know, of course, from what you have heard
yourself, the kind of laws we formerly used in regard
to our dead, when we slaughtered sacred victims
before the funeral procession, and engaged urn-
women to collect the bones from the ashes. Then
again, a yet earUer generation used to bury the dead
where they were, in the house : but we do none of
these things. One might give thousands of other
instances ; for there is ample means of pro\ing that
neither we copy ourselves nor mankind each other
always in laws and customs.
soc. And it is no wonder, my excellent friend, if
what you say is correct, and I have overlooked it. But
if you continue to express your \-iews after your own
fashion in lengthy speeches, and I speak likewise, we
397
PLATO
E Xoyci) /cat TrdXiv cyo), ovbev fit] TTore avjji^ojfxev,
ws iyo) oi/xaf eav 8e KOivov redfj ro aKefifxa, to-x
av ofJUoXoyqaaLixev . et fiev ovv ^ovXei, TTVvdavo-
fjbevos Tt, nap' e/xov Koivfj /xer' e/xou crwoTref el S
av ^ovXei, aTTOKpLvojjLevos .
ET. 'AAA' edeXo), CO ^wKpares, aTTOKpiveaQai o
Tt av ^ovXrj.
2n. Oe'pe hr], av TTorepa vo^it,eis to, St/cata
aSt/ca etvat /cat to, aSt/ca St/caia, -^ to, /xev 8t/caia
8t/caia, TO, Se aSt/ca aSt/ca;
ET. 'Eycb /xev Ttt re St/caia 8i/caia /cat to, a8t/ca
a8t/ca.
316 2n. Ou/cow /cat Trapa Traatv ouVcus' a»9 ivddSe vo-
/xt^erat;
ET. Nat.
sn. Ow/cow Kat ev riepCTats';
ET. <Kat iv Yl€paaLs>.^
sn. 'AAA' del SrJTTOv;
ET. 'Aet.
2n. ndre/oov 8e to, TrAetov e'A/covra ^apvTepa
vo/xt^erat evOdSe, rd 8e eXarrov Kov<j>OT€pa, r]
rovvavTLov ;
ET. Ou/c, dAAa TO, TrAetov eXKovra ^apvrepa, Ta
8e eXarrov Kov(f>6r€pa.
2n. Oj)/cow /cat ev Ka/3;;^'>^8dt't /cat ev Au/cata;
ET. Nat.
2fi. To. /xev KaXd, chs eot/ce, rravraxov vo/xt^erat
B /caAa /cat to. alaxpd alaxpd, oAA' ou to. ala^pd
KoXd ovhk rd KaXd alaxpd.
ET. OvTiOS.
2n, Oy/cow, CO? Kara Trdvrcov eiTretv, ret ovra
J «at ^j* n^/)<ra(y add, vulg.
398
MINOS
shall never come to any agreement, in my opinion :
but if we study the matter jointly, we may perhaps
concur. Well now, if you like, hold a joint inquiry
with me by asking me questions ; or if you prefer,
by answering them.
COM. Why, I am willing, Socrates, to answer any-
thing you like.
soc. Come then, do you consider ^ just things to be
unjust and unjust things just, or just things to be
just and unjust things unjust ?
COM. I consider just things to be just, and unjust
things unjust.
soc. And are they so considered among all men
elsewhere as they are here ?
COM. Yes.
soc. And among the Persians also .''
COM. Among the Persians also.
soc. Always, I presume ?
COM. Always.
soc. Are things that weigh more considered
heavier here, and things that weigh less lighter, or
the contrary ?
COM. No, those that weigh more are considered
heavier, and those that weigh less lighter.
soc. And is it so in Carthage also, and in Lycaea ?
COM. Yes.
soc. Noble things, it would seem, are everywhere
considered noble, and base things base ; not base
things noble or noble things base.
COM. That is so.
soc. And thus, as a universal rule, realities, and
^ The word voixli'eii> here and in what follows is intended
to retain some of the sense of pofjLos as " accepted " law and
custom which it had in what precedes; see note, 313 b.
S99
PLATO
vo/XL^erai eivat, ov ra firj ovra, /cat Trap' rj/xLV Kol
TTapa Tols dXXoig aTraaLV.
ET. "E/xotye So/cet.
2n. "Os" civ dpa Tov ovros dfiapravr] , tov
vofjiljjiov dfxaprdvei.
ET. OvTco fj-ev, (L YiOJKpareg, cos av Xeyeis, rav-
rd <j>aiveraL vofiifMa /cat rjfxlv del /cat rot? ctAAot?*
C eTTCiSav 8' ivvorjaoj, on ovhev Travofxeda dvco Kdrco
p.erarid€pievoi rovs vofxovs, ov Swa/zat TreLadrjvai.
Sn. "laoDS ydp ovk iwoels ravra fieraTTerrevo-
fieva OTL ravrd iarLV. dAA' a>Se /xer' e/xou avrd
ddpei. rjBr] TTore €V€tv)(€S avyypdfJLixart, irepl uyieiaj
rcov KafivovTcov ;
ET. "Eycoye.
5n. Otcr^a ovv, rlvos rexyrjg rovro iari to avy-
ypap.fia ;
ET. OiSa, on larpLKfjs.
2n. OvKovv larpovs /caAei? rovs imar'qiMovas
TTcpt Tovrojv;
ET. ^7)1x1.
D 5fl. WoTepov ovv ol imarrjiJioves ravrd Trept
Tcov avrcov vop.l,!^ovaLV i] oAAot dXXa;
ET. TauTO, ep^oiye SoKOVcrtv.
2fl. ndrepot' ot "EA-XTyves" p-ovoi rdls "EAATjatv -^
/cat ol ^dp^apoL avrols re /cat rot? "EAAiyai, Trept c5i'
av etSajCTt, raura vo^it^ovaiv ;
ET. Taura ST^Troy ttoXXtj avayKtj eon rovs
elSoras avrovs avroXs ovvvofjiil^eiv /cat "EAAr^vaj
/cat ^ap^dpovs.
400
MINOS
not unrealities, are accepted as real, both among us
and among aU other men.
COM. I agree.
soc. Then whoever fails to attain reahty, fails to
attain accepted law.
COM. In your present way of putting it, Socrates,
the same things appear to be accepted as lawful
both by us and by the rest of the world, always :
but when I reflect that we are continually changing
our laws in all sorts of ways, I cannot bring myself
to assent.
soc. Perhaps it is because you do not reflect that
when we change our pieces at draughts they are the
same pieces. But look at it, as I do, in this way.
Have you in your time come across a treatise on
heahng the sick ?
COM. I have.
soc. Then do you know to what art such a treatise
belongs ?
COM. I do : medicine.
soc. And you give the name of doctors to those
who have knowledge of these matters ?
COM. Yes.
soc. Then do those who have knowledge accept
the same views on the same things, or do they accept
different \iews ?
COM. The same, in my opinion.
soc. Do Greeks only accept the same views as
Greeks on what they know, or do foreigners also
agree on these matters, both among themselves and
with Greeks ?
COM. It is quite inevitable, I should say, that those
who know should agree in accepting the same views,
whether Greeks or foreigners.
VOL. VIII 2d 401
PLATO
sn. KaAcDs' ye aTTeKplvoj. ovkovv koI det;
ET. Nat Kal del..
2fi. Ovkovv Kal ol larpol avyypd(j>ovaL Trepi
E vyielas, dnep Kal vofi,il,ovaiv elvai;
ET. Nat.
5n. 'lar/aiKa apa /cat larpiKoi v6p,oL ravra ra
avyypdp.p.ara earl ra rwv larpojv.
ET. 'larptKra puevroi.
sn. ^A/a' ovv Kal rd yecopyiKa avyypdfifiara
yeoipyiKol vo/jlol eiaiv ;
ET. Nat.
2n. Tivoiv ovv earl ra irepi ktjttojv epyaaria^
avyypdfjifjbara Kal vofxi/xa;
ET. KrjTTOVpiOV .
2Xi. ¥i7]7TovpiKol dpa vofjioi Tjfxiv elaw ovroi.
ET. Nat.
Xn. TdJv eTn<jrap.e.vcov K-qnajv dpx^Lv;
ET. ITcus" S' ov;
2fi. 'ETTt'oTavrat 8' ot KrjTTOvpoi.
ET. Nat.
sn. TtVcDv Se TO. Trept o</»oy aKevaaias ovyypdfi-
fiard re Kal rd/xt/Aa;
ET. Mayeipojv.
2n. Mayet/atKot apa vofxoL elaiv;
ET. MayetptKot.
2fl. T(x)v €7n<rrafiev(jjv , d)S eoiKcv, oifiov cr/ceuaata?
dpx€tv;
317 ET. Nat.
2fl. 'EmoTavrat 8', cS? ^aatv, ot pidyeipoi;
ET. 'ETTioTarTat yap.
2n. Et€V* rivoiv 8e S->y to, Trepi TrdAecu? hioiKrjaeois
402
MINOS
soc. Well answered. And do they so always ?
COM. Yes, it is so always.
soc. And do doctors on their part, in their treatises
on health, WTite what they accept as real ?
COM. Yes.
soc. Then these treatises of the doctors are
medical, and medical laws,
COM. Medical, to be sure.
soc. And are agricultural treatises likewise agri-
cultural laws ?
COM. Yes.
soc. And whose are the treatises and accepted
rules about garden-work ?
COM. Gardeners'.
soc. So these are our gardening laws.
COM. Yes.
soc. Of people who know how to control gardens ?
COM. Certainly.
soc. And it is the gardeners who know.
COM. Yes.
soc. And whose are the treatises and accepted
rules about the confection of tasty dishes ?
COM. Cooks'.
soc. Then there are laws of cookery ?
COM. Of cookery.
soc. Of people who know, it would seem, how to
control the confection of tasty dishes ?
COM. Yes.
soc. And it is the cooks, they say, who know ?
COM. Yes, it is they who know.
soc. Very well ; and now, whose are the treatises
403
PLATO
avyypdfjifjLaTd re /cat vd/xi/xa iariv; dp' ov rcbv
iTTLaTajJievcov TToXeojv dp^eiv;
ET. "E/iotye So/cet.
2n. ¥i7TLcrravTai 8e aAAot Ttt'e? t) ol ttoXitikol re
Kai ol ^aaiXiKOL ;
ET. OvroL fxev ovv.
2X1. YloXiTLKa dpa ravra (jvyypdixnard icrriv,
ovs OL dvdpu)TToi vofxovs KoXovai, ^aaiXeoiv re /cat
B dvhpa)V dyadojv avyypdfj,p.aTa.
ET. ^AXrjdrj Aeyet?.
2fl. "AAAo Tt ovv OL ye iTTLcrrdfMevoL ovk dXXorc
dXXa ovyypdijjovaL irepi, rcjv avrcijv;
ET. Ov.
2n. OvSe neraOijaovTaL nore Trepl rwv avrcbv
erepa Arai erepa vo/JLLfia;
ET. Ov Srjra.
2n. 'Eaj/ OW 6p(x)p,€V TLvas ottovovv tovto
TTOLovvras, norepa jtrjaojiev eTTLcrr-qiJLOvas elvaL ^
dv€7TL<m]fjLovas rovs rovro TTOLOvvras ;
ET. *Av€7TLcrr'qfjLovas.
2n. OvKovv Kal o fjL€V dv dpdov fj, vojjLLjJLov avro
(fy-qaofxev eKdarco elvaL, rj to larpLKOv -q to /xayet-
pLKOV 7) TO KTJTTOVpLKOV ;
ET. Nat.
C 2n. "0 8' dv fjLTj OpdoV fj, OVK€TL (jyT^aOfXCV TOVTO
vofjLLfiov elvat;
ET. OvK€Tl. ^
2n. "AvofjLov dpa yiyveTai.
ET. ^AvdyKTj.
2fi. OvKovv Kal iv tols avyypdp,p,aaL rots TrepL
Twv hiKaiojv Kal dhiKCJV Kal oXojs irepl TToXecos
404
MINOS
and accepted rules about the government of a state ?
Of the people who know how to control states, are
they not ?
COM. I agree.
soc. And is it anyone else than statesmen and
royal persons ^ who know ?
COM. It is they, to be sure.
soc. Then what people call '• laws " are treatises of
state, — WTitings of kings and good men.
COM. That is true.
soc. And must it not be that those who know will
not WTite differently at different times on the same
matters ?
COM. They will not.
soc. Nor Mill they ever change one set of accepted
rules for another in respect of the same matters.
COM. No, indeed.
soc. So if we see some persons anywhere doing
this, shall we say that those who do so have know-
ledge, or have none ?
COM. That they have no knowledge.
soc. And again, whatever is right, we shall say is
lawful for each person, whether in medicine or in
cookery or in gardening ?
COM. Yes.
soc. And whatever is not right we shall decline
to call la\vful ?
COM. We shall dechne.
soc. Then it becomes unlawful.
COM. It must.
soc. And again, in writings about what is just and
unjust, and generally about the government of a
1 Cf. Euthyd. 291 c, PoUticus 366-7, where Plato identifies
the statesman's and the king's art.
4.05
PLATO
Sta/coCT/xryCTecos re /cat Trepl rod chs XPV ""oAiv 8t-
oiKeZv, TO /xev opdov voixos icrri ^aaiXiKos , to 8e
/XT7 opdov ov, o SoAcet vofxos elvai tols fxr] clBoaiv
eoTi yap dvofjbov.
ET. Nat.
D 2X1. ^OpdoJs apa (hfjioXoyqaafiev vojjlov etvat tov
ovTOs evpecTiv.
ET. Oatverat.
2n. "Ert 8e /cat ToSe ev auroi SiaOccofxeda} ti?
€7TiaTrjpiCov Stavei/Ltat em y^ ra ajrepfxaTa ;
ET. Feaj/jyo?.
2n. Oi5ros' 8e to. a|-ta aTrepfiaTa eKaorTrj yfj
Siavefiet;
ET. Nat.
2n. '0 yeojpyos apa vo/jlcvs ay ados rovTwv, /cat
ot TOVTOV vojxoL /Cat Siavofiai eTrt Tavra opdai
elaiv ;
ET. Nat.
Sn. TtV 8e KpovixoTiov im to. pbeXy] ay ados
vofievs, /cat to. d'f la vet/xat, /cat ot rtVo? vo/jlol opdoi
elaiv ;
E ET. Ot TOV avXrjTov /cat tou KidapiOTov .
2n. 'O vojJitKarraTOS apa eV TOi^rot?, ovros
avXrjTLKCxiTaTos .
ET. Nat.
2n. Tt? 8e TT^v Tpo<f)rjV em to, tcov avdpwTTOiV
aa)fjLaTa 8tavet/xat apiaros ; ovx oairep ttjv a^iav ;
ET. Nat.
2n. At TOVTOV apa Siavofxal /cat ot vo/xot j8eA-
TLCTTOL, /cat ocTTts- TTepi Tawa vojjiiKcoTaTos, /cat
vojjbevs apiaros.
^ diadedj/xeda Hermann : 8i.a$w/xe0a, deacrw/jLeOa mss.
406
MINOS
state and the proper way of governing it, that w
is right is the king's law, but not so that which is nut
right, though it seems to be law to those who do not
know ; for it is unlawful.
COM. Yes.
soc. Then we rightly admitted that law is discovery
of reaUty.
COM. So it appears.
soc. Now let us observe this further point about
it. Who has knowledge of distributing ^ seed over
land?
COM. A farmer.
soc. And does he distribute the suitable seed to
each sort of land ?
COM. Yes.
soc. Then the farmer is a good apportioner of it,
and his laws and distributions are right in this matter ?
COM. Yes.
soc. And who is a good apportioner of notes
struck for a tune, skilled in distributing suitable
notes, and who is it whose laws are right here ?
COM. The flute-player and the harp-player.
soc. Then he who is the best lawyer in these
matters is the best flute-player.
COM. Yes.
soc. And who is most skilled in distributing food
to human bodies ? Is it not he who assigns suitable
food?
COM. Yes.
soc. Then his distributions and laws are best, and
whoever is the best lawyer in this matter is also the
best apportioner.
* The words diavifieiv and vo/j^vs in this passage introduce
the primitive meaning of v6fws — ^"distribution" or "ap-
portionment " of each person's status, property, rights, etc.
407
PLATO
ET. Yldvv ye.
2n. TtV ovTos;
ET. IlaiSorpl^7]s .
318 2n. Oinos rrjv dv6 pcoTreiav dyeXrjv rov acofxaros
vefiew Kparicrros ;
ET. Nat.
2n. Tt? 8e TT^r ru)v Trpo^drcov dyeXqv Kpdr lotos
vefjbeiv; ri ovofia airroj;
ET. UoLJJL'^V.
2n. Oi Tov TToip,€vos dpa v6p,oi dpLoroL Tots TTpo-
^droLs.
ET. Nai.
2fl. Ot 8e rov ^ovkoXov rotg ^ovaiv.
ET. Nai.
2n. Ot 8e Tou TtVos" vopioi dpioroi rais i/jv^ous
Tiov dvdpcoTTwv ; ovx ot rod ^aoiXecos; (f)ddi.
ET. Otj/xi St^.
B 2n. KaAa)? Toivvv Aeyei?. e'xot? av ow elneiv,
TLS rdjv TToXaiMV dyados yeyovev iv roXs avX-q-
TLKoZ'S vo/iot? vojjLoderrjs ; loojs ovk ivvoeis, dXX
iyd> ^ovXei ae vnonvijoaj ;
ET. Yidvv jjiev ovv.
2X1. 'A/a' ovv 6 Mapavag Aeyerat /cat ra TratSt/ca
auTou "OXvfMTTOs 6 Opu^;
ET. ^AXrjdrj Xeyeis.
2n. Toyrojv 817 /cat to, avX'^fxara deLorard iori,
/cat fxova Kivei /cat e/c^atVet tous' tcoj/ decov iv XPtta
ovra?" /cat eVt /cat i^w /xwa AotTra, to? ^eia ovra.
^ Here 1/6)110$ is connected with a special use of vifieiv —
" find appropriate pasture for "—derived from its original
meaning of " apportion."
408
MINOS
COM. Certainly.
soc. WTio is he ?
COM. A trainer.
soc. He is the best man to pasture ^ the human
herd of the body ? ^
COM. Yes.
soc. And who is the best man to pasture a flock of
sheep ? What is his name ?
COM. A shepherd.
soc. Then the shepherd's laws are best for sheep.
COM. Yes.
soc. And the herdsman's for oxen,
COM. Yes.
soc. And whose laws are best for the souls of men ?
The king's, are they not ? Say if you agree.
COM. I do.
soc. Then you are quite right. Now can you tell
me who, in former times, has proved himself a good
lawgiver in regard to the laws of flute-playing ?
Perhaps you cannot think of him : would you Uke
me to remind you ?
COM. Do by all means.
soc. Then is it Marsyas, by tradition, and his
beloved Olympus, the Phrj-gian ?
COM. That is true.
soc. And their flute-tunes also are most divine,
and alone stir and make manifest those who are in
need of the gods ; ^ and to this day they only remain,
as being di\ine.
* The awkward imagerj- of this sentence obviously cannot
have come from Plato's mind or hand.
* Cf. Sympos. 215 c (from which this allusion to Marsyas
is feebly imitated) Sr/Xot tou^ tQv deQv re Kal TeXeroJi' Seo/iivoi'S,
where " in need of the gods " seems to be a mystic phrase
for " readv for divine possession " (evdovffiofffios).
409
PLATO
C ET. "EoTt ravra.
2n. Tis" 8e Aeyerai raJv vaXaLwv ^acnXewv
ayados voiJbodeT7]s yeyovevai, ov en koI vvv ra
vofiLfxa fj,€V€L d)S ^eta ovra;
ET. OvK ewocb.
2n. OvK olcrda, Tives TraAatoraTot? vojiois XP^^'
rai rcbv 'EiXXijvcDv;
ET. ^Apa AaKcSaifiovLovs Aeyet? /cat AvKovp-
yov Tov vofioderrjv ;
2Ci. 'AAAa Tavrd ye ovScttoj tcrcus err] r piaKoa ta
7) oXiyo) TovTcov irXeLco. oAAo, tovtojv tcov vofiLfiwv
D ra ^eXriara TTodev 7]K€(.; olaOa;
ET. Oacrt y* ck K.p-qrrjS.
2n. OvKovv ovTOL TTaXatordroLs vofiois ;^/3carTat
rojv 'EAAi^vcDv;
ET. Nat.
2fl. Ota^a ovv, rives tovtcov dyadol ^aaiXels
rjoav; yiivcos re Koi 'PaSdfj,avdvs, ol Aios Kal
^vpcoTTTjS TratSes", cbv otSe etati' 01 vo/jlol.
ET. 'PaSdfjiavdvv ye <f)aaiv, a) YiCJKpares , Si/cator
dvSpa, rov Se Mlvcov dypiov nva Kal x^^^'^^v Kal
dSlKOV.
2n. ^ArriKov, c5 ^eXriare, Xeyeis p.vdov Kal rpa-
yiKov.
E ET. Tt he; ov ravra Xeyerai Trepl MtVco;
2n. OvKovv VTTO ye 'Ofxi^pov Kal HaioSov /cat-
rot ye TTiOavcorepoi elaiv rj avp-Travreg ol rpaywSo-
TToioi, u)V ov aKoviov ravra Xeyeis.
ET. 'Ay\Aa Tt /X17V ovroL rrepl MtVoj Xeyovaiv;
2n. 'Eycu Stq aoL €pco,tva firj Kal av wavep ol
410
MINOS
COM. That is so.
soc. And who by tradition has shown himself a
good lawgiver among the ancient kings, so that to
this day his ordinances remain, as being divine ?
COM. I cannot think.
soc. Do you not know which of the Greeks use the
most ancient laws ?
COM. Do you mean the Spartans, and Lycurgus the
lawgiver ?
soc. WTiy, that is a matter, I daresay, of less than
three hundred years ago, or but a little more. But
whence is it that the best of those ordinances come ?
Do you know ?
COM. From Crete, so they say.
soc. Then the people there use the most ancient
laws in Greece ?
COM. Yes.
soc. Then do you know who were their good kings ?
Minos and Rhadamanthus, the sons of Zeus and
Europa ; those laws were theirs,
COM. Rhadamanthus, they do say, Socrates, was a
just man ; but Minos was a savage sort of person,
harsh and unjust.
soc. Your tale, my excellent friend, is a fiction of
Attic tragedy.
COM. What ! Is not this the tradition about
Minos ?
soc. Not in Homer and Hesiod ; and yet they are
more to be believed than all the tragedians together,
from whom you heard your tale.
COM. Well, and what, pray, is their tale about
Minos ?
soc. I will tell you, in order that you may not
share the impiety of the multitude : for there cannot
411
PLATO
TToAAot d(T€^7Js. ov yap ead' 6 ri tovtov dae-
^earepov icmv ou8' o ri XP'^ jU-oAAov evXa^eladai,
TrXr^v €LS deovs KOt Xoycp Kai epyo) i^afxaprdvcLv,
hevrepov 8e et? tovs deiovs dvdpcjovovs' dXAd ttovv
TToXXrjv XP'^ '^pofi'qdeiav TTOieladai del, orav fjbeXXrjs
319 dvSpa ipe^eiv ^ CTraiveaeaQai,, fMTj ovk opdcbg eiTTi^?.
TOVTOV /cat €V€Ka XPV P'O-vddveiv hiayLyvwaKeiv
Xpfjcrrovs koI vov-qpovs dvSpas. vefxeaa yap 6 deos,
OTav TLS fp^yf] Tov eavTO) oixotov ^ iTTaivfj tov iavro)
evavTLcog exovTa' eari 8 ottos' o dyaOos. p-r) yap
TL OLov XWovs fiev elvaL Upovs Kal ^vXa Kal opvea
/cat 6^€is, dvdpcoTTOVs Be fxij' dXXd Trdvrcov tovtcov
lepojTaTov eoTiv dvdpoiTTOS 6 dyados, Kal pnapoj-
TaTov 6 7rov7)p6s.
"HSry ovv Kal irepl MtVco, (hs avrov "Ofxrjpos re
B /cat 'HcrioSos iyKcofiLa^ovai, tovtov eve/ca <f)pdaoj,
tva fjiTj dvdpoiTTOS o)v dvdpcoTTOV et? rjpco Atos" vlov
Xoyo) i^afjLapTavrjs . "Ofirjpos yap irepl l^p'^TTjs
Xeycov, OTi ttoXXoI dvOpayiroi iv avTjj etcrt /cat
ivevrjKOVTa ttoXtjcs, Tjjcn Be, ^rjoiv,
€VL Kvcoaos fxeydXrj ttoXls, evda t€ Mlvojs
iweo)pos ^aaiXeve Ato? fieydXov oapLcrr-qs.
C eoTLV ovv TOVTO 'O/Ji'^pov iyKcofMLOV els MtVcov' Sta
^pax^wv €lprjp,€vov, olov ovB^ els eva tcov rjpa)OJV
inoLrjaev "Op,r]pos. otl p,ev yap 6 Zeus" ao(f)LaT'qs
eoTt /cat rj Texyq avTr) irayKaXif] ecrri, TroXXaxov /cat
aXXodi BrjXoL, dra/) /cat ivravda. Xeyei yap tov
MtvcDV avyylyveadai evaTco eret to* Att ev XoyoLs
Kal (f)oi.Tdv TTaLBevOiqaopLevov cos vtto GO(f)i,aTOV
OVTOS TOV AlOS. OTI OVV TOVTO TO yepaS OVK eoTiv
^ Minos and Rhadamanthus were sons of Zeus by Europa.
412
MINOS
conceivably be anything more impious or more to be
guarded against than being mistaken in word and
deed with regard to the gods, and after them, with
regard to divine men ; you must take very great
precaution, whenever you are about to blame or
praise a man, so as not to speak incorrectly. For this
reason you must learn to distinguish honest and dis-
honest men : for God feels resentment when one
blames a man who is Uke himself, or praises a man
who is the opposite ; and the former is the good man.
For you must not suppose that while stocks and
stones and birds and snakes are sacred, men are not ;
nav, the good man is the most sacred of all these
things, and the wicked man is the most defiled.
So if I now proceed to relate how Minos is eulogized
by Homer and Hesiod, my purpose is to prevent you,
a man sprung from a man, from making a mistake in
regard to a hero who was the son of Zeus.'^ For
Homer,2 in telling of Crete that there were in it
many men and " ninety cities," says :
And amongst them is the mighty city of Cnossos, where
Minos was king, having colloquy' with mighty Zeus in the
ninth year.
Now here in Homer we have a eulogy of Minos, briefly
expressed, such as the poet never composed for a
single one of the heroes. For that Zeus is a sophist,
and that sophistry is a highly honourable art, he
makes plain in many other places, and particularly
here. For he says that Minos consorted and dis-
coursed with Zeus in the ninth year, and went regu-
larly to be educated by Zeus as though he were a
sophist. And the fact that Homer assigned this
privilege of having been educated by Zeus to no one
* Od. xix. 179.
' 6a/K(Trjjs means *' one who has familiar converse " (6opos).
413
PLATO
orcp aTrevei/Ltev "Ojxr^pos tcov rjpwojv, vtto Ato?
ireTTaLhevcrdaL, dXXco rj MtVoj, rovr eariv eVaivos'
D davfiacrros . Kal ^OSvaaclas €v Ne/cuta SiKa^ovTa
Xpvaovv aKrJTTTpov e^ovra TTeTTOLrjKC tov MiVcov,
ov rov 'PaSdfiavOvv 'PaSdfxavOvv 8e ovr* ivravda
StKa^ovra TT€TToirjK€v ovre avyyiyvopievov rco Att
ovSapiov- Sid ravra (fir^jx iy<h MtVcuv' dTrdvTiov
fidXicrra vtto 'Ofxrjpov ey/ce/cco/xtacr^ai. to yap
Aids dvra TratSa [jlovov vtto Aioj TreTraihevadai ovk
€X€C VTTep^oXrjV eTTaivov.
TovTO ydp cnj^aivet to enog to
iweuipos ^aaiXeve Aios fieydXov oapiOT-qs,
E avvovaLaaTrjv tov Aids etv'ac tov MtVtov. ol ydp
oapoi XoyoL elai, koX oapLarrjg crvvovaiaaTrjs
ioTiv iv Adyot?. i(f)OLTa ovv 8i' ivaTov €Tovs els
TO TOV Alos dvrpov 6 MtVcuj, to, pi€v p,adr]cr6fj,€vos ,
TO. he aTToBeL^ofxevos , a Trj TrpoTepa eweeTrjpiSt
ip,€[xad'^K€i TTapd tov Alos. elai Se oi VTroXajx^dvovoL
TOV oaptaTTjv avfXTTOTrjv /cat (TVfnraiaTrjv elvai tov
Aios' dXXd TwSe dv tis TeKpnqpicp ■^^purro, oti
320 ovhev Xeyovaiv ol ovtcds VTroXafi^avovTes . ttoXXcov
ydp ovTcov dvdpcoTTCov, Kal '^XXtjvojv /cat ^ap-
pdpcov, OVK eoTiv oItivcs aTrexovTai avfiTToatcov
Kal Tavrrjs ttjs TratSta?, ov eoTiv olvos, dXXoL rj
}^prJT€s Kal AaKeSaijJiovLOL SerrrepoL, fxadovTes
TTapd K.prjTcov. iv J^piyrri Se els ovtos cgti tcov
aXXiov vofiojv, ovs Mlvcos edrjKe, fxr] avfMTTLveiv
dXXrjXoLS els piedrjv. /catVot SrjXov oti, d ev6p.it,e
KaXd elvai, TavTa rd/zt/xa edrjKe Kal toXs avTov
TToXiTais. ov ydp ttov, coarrep ye (f)avXos avdpcoTTOs,
B d M.iva)s evopnt^e {xev CTepa, eTToiei Se dXXa Trap' a
414
MINOS
among the heroes but Minos makes this a marvellous
piece of praise. And in the Ghost-raising in the
Odyssey ^ he has described Minos as judging ^^-ith a
golden sceptre in his hand, but not Rhadamanthus :
Rhadamanthus he has neither described here as judg-
ing nor anywhere as consorting yn\\\ Zeus ; wherefore
I say that Minos above all persons has been eulogized
by Homer. For to have been the son of Zeus, and
to have been the only one who was educated by Zeus,
is praise \insurpassable.
For the meaning of the verse — " was king having
colloquy -vWth mighty Zeus in the ninth year " — is
that Minos was a disciple of Zeus. For colloquies
are discourses, and he who has colloquy is a disciple
by means of discourse. So every ninth year Minos
repaired to the cave of Zeus, to learn some things,
and to show his knowledge of others that he had
learnt from Zeus in the preceding nine years. Some
there are who suppose that he who has colloquy is a
cup-companion and fellow-jester of Zeus : but one
may take the following as a proof that they who
suppose so are babblers. For of all the many nations
of men, both Greek and foreign, the only people who
refrain from drinking-bouts and the jesting that
occurs where there is wine, are the Cretans, and after
them the Spartans, who learnt it from the Cretans.
In Crete it is one of their laws which Minos ordained
that they are not to drink with each other to in-
toxication. And yet it is exndent that the things he
thought honourable were what he ordained as lawful
for his people as well. For surely Minos did not,
like an inferior person, think one thing and do
1 Od. xi. 569.
415
PLATO
€VoiJiiC,€V aAA' -^v avrrj rj crvvovaia, uiOTtep iyoj
Aeyoj, Ota Xoyojv cttI TratSeta els aperrjv. odev St)
/cat rovs vofxovs toxjtovs edrjKe rols avrov TToXirais,
OL ovs 17 re Kp-qrr] rov rrdvra )(p6vov €v8aL[xoveX Kal
AaKeSaipLcov , d^' ov rjp^aTo tovtols )(prjadai,
are deiois ovai.
Paoap,av6vg 8e ay ados p-ev rjv dvTJp- eTTeirai-
Oevro yap vno rov MtVoc eTTeiTaihevro p,evroi ovj^
C oAt^i' rr]v ^aaiXiKrjv re^vrfv, dAA' VTr-qpeaiav rfj
^aaiXiKfj, oaov eTnarareiv ev rols SiKacmqpioiS'
odev /cat 8tKaarr]s dyados eXexdrj eluai. vopo-
(pvXaKi yap avrco exp'^To 6 MtVco? /card ro darv,
ra he Kara rrjv aXXrjv Ys.prjrrjv ray TdAa>. d yap
TaAojs" rpis TrepcT^ei rov evtavrov Kara rds Kcop^as,
(f)vXdrrojv rovs v6p,ovs ev avraZs, ev x^^Xkols ypap,-
/xareioLS exo)v yeypapup^evovs rovs v6p,ovs, odev
XclXkovs eKXrjdy]. eiprjKe 8e Kal 'HaloSos d8eX(/)d
D rovrujv els rov Mlvojv. p,v7]adels yap avrov rov
ovofjiaros (jyrjaiv
OS ^aoiXevraros yevero dvrjrcov ^aaiX-^wv,
/cat TrXelarcov rjvaoae TrepiKriovcov dvOpcoTTCov,
ZiTjvos excov aKTJnrpov rep Kal noXecov ^aaiXeve.
Kal ovros Xeyei ro rov Ato? aKrjrrrpov ovSev dXXo
rq rrjv iraiheiav rrjv rov Aids, fj evdvve rrjv l^p-qri^v.
ET. Atd Tt ovv TTore, to HcoKpares, avrr] rj
(f>'i]P''f} KareoKeSaorai rov MtVco ojs drraiSevrov
E rivds Kal x^XeTTov ovros ;
5n. At' d /cat av, & ^eXriare, edv acocf>povf]s ,
^ Talos, the brazen man who was given to Minos by Zeus,
is described by Apoll. Rhod. iv. 1639 foil., and Apollodorus
i. 9. 26 (where see Sir J. G. Frazer's note in this series).
416
MINOS
another, different from what he thought : no, this
intercourse, as I say, was held by means of discussion
for education in virtue. Wherefore he ordained for
his people these very laws, which have made Crete
happy through the length of time, and Sparta happy
also, since she began to use them ; for they are di%'ine.
Rhadamanthus was a good man indeed, for he had
been educated by Minos ; he had, however, been
educated, not in the whole of the kingly art, but in
one subsidiary to the kingly, enough for presiding in
law courts ; so that he was spoken of as a good judge.
For Minos used him as guardian of the law in the
city, and Talos ^ as the same for the rest of Crete.
For Talos thrice a year made a round of the \illages,
guarding the laws in them, by holding their laws in-
scribed on brazen tablets, which gave him his name
of "brazen." And what Hesiod ^ also has said of
Minos is akin to this. For after mentioning him by
name he remarks —
^^'ho was most kingly of mortal kings, and lorded it over
more neighbouring folk than any, holding the sceptre of
Zeus : therewith it was that he ruled the cities as king.
And by the sceptre of Zeus he means nothing else
than the education that he had of Zeus, whereby he
directed Crete.
COM. Then how has it ever come about, Socrates,
that this rejK)rt is spread abroad of Minos, as an un-
educated and harsh-tempered person ?
SCO. Because of something that will make both you.
* The passage quoted does not occur in our text of Hesiod,
nor is it quoted by any other writer. The metre of the first
line would be improved if we could read ^aariXtvroraTos, from
the SaaiXfVTos used by Aristotle, Pol, iii. 17, 1.
VOL. VIII 2 k 417
PLATO
€v\a^rja€L /cat aAAo? Trds av'qp, otco fieXet tov
evSoKLfiov elvai,, jXT^heTrore a7Te)(ddveadai avhpl
7TOir]rcKcp firjSevL. ol yap TTOiiqrat fieya Svvavrac
et? So^av, icf) oirorep av TTOiaJaLV els tows' avOpcL-
TTOvSi Tj evXoyovvres rj Karr^yopovvre? . o Srj /cat
e^-qfiaprev 6 MtVco?, TToXejMrjcras rfjSe rfj TroAet, iv
fj dXXrj re ttoXXtj ao(f)ia earl /cat TTOt'qral TravroSaTTol
ri)s re dXXrjs TTOiiqaecos /cat rpaycohiag. tj 8e
321 rpaya)Sia eari TraAatoi' evdaSe, ov)( ws olovrai 0.770
QeoTTihos dp^afievrj ouS' a770 ^pvvL)(ov, dAA' el
deXeis evvorjaai, rravv iraXaiov avro evpiqaei? ov
rfjcrhe rrjs rroXeoJS evpr^jjia. eari he ri]g TTOirjaecos
hrjp,orepTTecrrar6v re /cat ipuxctyioyiKcorarov -q
rpaycphia' iv fj 8rj /cat evreivovres ■J^/xet? rov
MtvcDV rL/xcjpovpieda avd a>v rjfjids rjvdyKaae rovg
Saajjious reXelv eKelvovg. rovro ovv e^rjp,aprev 6
Mtj/o)?, arrexdofjievog rjntv, bdev 817, o av ipcorag,
KaKoSo^orepos yeyovev. eirel on ye dyadog rjv
B /cat vojjLLjjLos, orrep /cat ev roZs irpoadev eXeyofxev,
vojjLevs dyados, rovro jxeyiarov ar]jJbeZov, on
dKLvqroL avrov ol vo/jlol elaiv, are rov ovros rrepl
TToXecos olK-qaecos i^evpovros ev rrjv dXi^deiav.
ET. Ao/cet? fMoi, d) HcoKpareg, elKora rov Xoyov
elprjKevai.
2n. OvKovv el eyoj dXr^drj Xeyoj, hoKovai aoi
TToXaiordroLS KpT^res" ot jNItVco /cat 'PaSa/xcti'^yo?
TToAirat vofjiotg y^prjadai;
^ This is the meaning most probably intended, from an
imperfect imderstanding of ivTelvav (" put some story into
verse, or accompany it with music ") in Plato, Phaedo 60 d ;
Protag. 326 b. Minos was represented as a harsh despot in
Euripides' Cretans, and probably also in other lost plays.
* The legend was that Mino§ defeated the Athenians in
418
MINOS
if you are wise, my excellent fTiend,and everybody else
who cares to have a good reputation, beware of ever
quarrelling with any man of a poetic turn. For poets
have great influence over opinion, according as they
create it in the minds of men by either commending
or vilifying. And this was the mistake that Minos
made, in waging war on this city of ours, which
besides all its various culture has poets of every kind,
and especially those who write tragedy. Nowtragedv
is a thing of ancient standing here ; it did not begin,
as people suppose, from Thespis or from Phrynichus,
but if you will reflect, you will find it is a very ancient
invention of our city. Tragedy is the most popu-
larly delightful and soul-enthralling branch of poetry :
in it, accordingly, we get Minos on the rack of
verse,^ and thus avenge ourselves for that tribute
which he compelled us to pay.^ This, then, was the
mistake that Minos made — his quarrel with us — and
hence it is that, as you said in your question, he has
fallen more and more into evil repute. For that he
was a good and law-abiding person, as we stated in
what went before — a good apportioner — is most con-
vincingly shown by the fact that his laws are un-
shaken, since they were made by one who discovered
aright the truth of reality in regard to the manage-
ment of a state.
COM. In my opinion, Socrates, your statement is a
probable one.
soc. Then if what I say is true, do you consider
that the Cretan people of Minos and Rhadamanthus
use the most ancient laws ?
war and compelled them to send a regular tribute of seven
youths and seven maidens to be devoured by the Minotaur
in the Cretan labyrinth.
419
PLATO
ET. Oatvorrai,
sn. OvTOL dpa rcov TraXaiihv apiaroi vofioderat
C yeyovacrt,, vofxfjs re /cat Trot/xeVes" dvhpcov, wcTTrep
Kal "Ofxrjpog ecf)rj Trot/xeVa Xacov elvai rov dyadov
GTparrjyov .
ET. Ilat't* p,ev ovv.
2n. Oepe Srj TTpos Alos ^lXLov et Tis r)p.ds
epoLTO, 6 rip aio/xarL dyados vofxoderrjs re Kal
vofJLevs ri eon ravra d SLaveficov em to acbp,a
^eXriov avro TToiel, eLTTOLfiev dv KaXdJs re /cat 8td
^paxeojv drroKpivopjevoiy on rpoi^-qv re /cat ttovovs,
rfj p,ev av^cov, rocs 8e yu/xva^a»v /cat cruj/icrTas' [ro
CTto/xa] ^ avro.
ET. 'Opdcbs ye.
J) 2n. Et ovv St] jjLerd rovro epotro 7]pids. ri he hrj
TTore eKeZvd ecmv <d> " o aya^o? vofioderrjs re /cat
vofxevs Scavepbcov errl rrjv i/jvx'^v ^eXriw avrrjv TvoieZ,
ri dv dTTOKpivapLevoi ovk dv alaxwdelfiev /cat vnep
rjp,cbv avrojv /cat rrjs T^At/ct'a? avrchv ;
ET. OvKeri rovr^ e^oi elirelv.
Sn. 'AAAo, p,evroL alcrxpdv ye rfj ilfvxf] rjfJicbv
earlv eKarepov , rd piev ev avraXs (f>aiveadai pLrj
elbvias, ev ols avrals eveari Kal ro dyadov Kal ro
(jiXavpov, rd 8e rov acopiaros /cat ra rojv dXXcov
€aK€(f)daL.
1 TO iTwfj.a seclusi. * d om. Jiss.
420
MINOS
COM. I do.
soc. So these have shown themselves the best law-
givers among men of ancient times — apportioners
and shepherds of men ; just as Homer called the
good general a " shepherd of the folk."
COM. Quite so, indeed.
soc. Come then, in good friendship's name : if
someone should ask us what it is that the good law-
giver and apportioner for the body distributes to it
when he makes it better, we should say, if we were
to make a correct and brief answer, that it was food
and labour ; the former to strengthen, and the latter
to exercise and brace it.
COM. And we should be right.
soc. And if he then proceeded to ask us — And
what might that be which the good lawgiver and
apportioner distributes to the soul to make it better ?
— what would be our answer if we would avoid being
ashamed of ourselves and our years ?
COM. This time I am unable to say.
soc. But indeed it is shameful for the soul of either
of us to be found ignorant of those things within it on
which its good and abject states depend, while it has
studied those that pertain to the body and the rest.
421
EPINOMIS
INTRODUCTION TO THE EPINOMIS
The name of this short dialogue denotes that it was
intended to serve as an appendix to Plato's Laws.
It is improbable, however, that Plato w^ould have
appended this scanty and unsatisfactory chapter to
that comprehensive treatise, instead of correcting and
expanding the latter in many places where it would
apparently have benefited by the author's revision.
And when we consider the Epinomis in detail, we very
soon become aware of contact with an inferior mind,
which feebly strays and stumbles among the last
physical and metaphysical speculations of Plato.
The Epinomis appears to have been grouped with the
Laws and the Minos, to form a set of three, by
Aristophanes of Byzantium, the librarian at Alex-
andria, about 200 B.C. Aheady a number of
dialogues had been attributed to Plato which by
that time were commonly rejected as spurious :
many forgeries were doubtless produced to meet the
book-collecting zeal of the Ptolemies in the third
century B.C., and the Epinomis, hke the Minos, con-
trived to pass muster. Its inclusion here with the
Platonic writings may be justified, partly as providing
a curious illustration of such forgery, and of the
superficial acquaintance with Plato's genius and
manner wliich must account for the mistake made by
the Alexandrian scholars in accepting it as genuine ;
but it also has some undoubted merits of its own —
in its treatment of astronomical and mathematical
424
INTRODUCTION TO THE EPIXOMIS
theories and its earnest, if rather vague, manner of
exposition — which deserve the attention of Platonic
students.
The primary object of the work is to supplement
the passage at the end of the Lans (xii. 966-7), where
the training of the Nocturnal Council is briefly
sketched. The speakers are the same — the Athenian
stranger, Megillus the Spartan, and Cleinias the
Cretan — and they are continuing the conversation
that they had the day before, as described at the
beginning of the Latvs (i. 625), on a walk from Cnossos
to the temple of Zeus beneath Mount Ida in Crete.
As before, the Athenian does most of the speaking.
He expounds his scheme of education, consisting of
arithmetic, geometry, and astronomy : the last of
these is to be a kind of theolog)', invohnng a study of
the cosmic soul or hfe-principle, and of the various
degrees of di\"ine beings (973-983) ; the writer here
seems to have had his eye on the Timaeus. We
proceed to consider the special kind of mathematics
recommended in Latvs, vii. 818-820, under the heads
of arithmetic and geometrv as apphed to astronomy
(990-992).
Through the verbose and ill-connected exposition
of the Athenian one impression emerges clearly
enough — that the author is intent on urging the
importance of astronomy as the means to true ^visdom.
We need only read with attention the concluding
pages of the Lans to reahze how much more profound
and ample is the "wisdom which Plato inculcates, and
how far below even his last composition, betraying,
as it does, some decline in his powers of reasoning
and expression, is the hardy attempt of this zealous
but small-minded imitator.
425
EniNOMIS
[h NTKTEPIN02 STAAOFOS H *IA050*02]
TA TOT AIAAOrOT nPOZOHA
KAEINIA2 KPH2, A0HNAIO2 EEN02, MEriAAOS
AAKEAAIM0NI02
p. 073 KA. Upog fiev TO ttjs o/xoAoy ta? rjKOfxev aTravres
opdoJs, c5 ^eve, rpeis ovres, eyd) Kal av /cat MeyiAAos'
ohe, TO TTJs (fypoviqaeojs e7rtcrKe</rd;u.evot Tivi ttotc
XP'T) Xoycp Bce^eXdelv, o ttjv dvdpcoTTivqv e^iv
0a/xeV, OTOv SLavorjdrj, koXXlot" ex^iv ttocclv vpos
(fypovrjCTLV oar]v SvvaTov dvdpcoTTCp axelv. ra [xev
yap aAAa, ws (f)afi€V, dnavTa Sce^t^Xdopiev oaa rjv
B Trept vop^CDV deaiv o 8e p,eyiaTov evpeZv T€ Kai
etTTcXv, TL TTOTe pbaOojv dvr^Tos dvdpa)7T0S ao(f)OS d.v
€17], TOVTO OVT€ €L7TOpl,€V OUT€ r]VpOp,€V. VVV §6
TTeipwpieda tovto pirj KaTaXtTrelv ax^^ov ydp
aTeXes dv Trpa^aipbev ov X^P'-^ aTravTes djppbrjaaiJbev,
cog (f)av€pd TroiiqaovTes €$ dpx^js P'^XP^ TeXovs.
A0. ^Q. (f)iX€ KAetvta, KaXdJg p,ev Xeyeis, aTOTTOV
^ i.e. describing the special training of the members of the
Nocturnal Council of the Laws, xii. 961 if.: this Council
of the projected Cretan colony, corresponding to the Athenian
426
EPINOMIS
[or nocturnal council 1 ;
OR PHILOSOPHER]
CHARACTERS
Clzlkias of Crete, Athenian Visitor,
Megillcs of Sparta
CL. True to our agreement, good sir, we have come
all three — you and I and Megillus here — to consider
in what terms we ought to describe that part of
understanding which we say produces, when it so
intends, the most excellent disposition of the human
being for >^-isdom which is possible for man. For we
claim that we have described all the other matters
connected with law-giving ; but the most important
thing for us to discover and state — what it is that
mortal man should learn in order to be wise — this
we have neither stated nor discovered. Let us, how-
ever, now tr}' to make good this defect : else we
shall practically leave incomplete the quest on which
we all set out, with the purpose of making our sub-
ject clear from beginning to end.
ATH. My dear Cleinias, you are quite right, yet I
Areopagus, was to consist of high magistrates and retired
officials, and hold its meetings at night. The characters and
the scene (Crete) are the same as those of the Laws.
427
PLATO
jxrjv aKovaeadai ere Xoyov ot/xat, /cat rwa. rpoTTOV
ovK droTTov av. ttoXXoI yap hrj Trpocrrvxels tw ^lco
C yiyv6p,€voi Tov avrov Xoyov (f)epovaLv, (hs ovk
earai fxaKapLov to tcov dvdpcoTTcuv yevo9 ovh ev-
Bai/jiov. €7Tov Srj Kal avvihe, dv aoi Sokco Kayoj
/zer' avTcbv KaXcbs tov tolovtov Trepi Xeyeiv. ov
(f)rjfii, elvat SvvaTov dvdpcoTTOLs pLaKapiois tc Kai
€u8at/xocrt yeveadai, ttXtjv oXtycov /JLexpiTTep av
t,6JH€v TOVTO Siopi^oixaL- KaXrj 8e cXttIs reAeurr^-
aavTi Tvx^lv aTrdvTcov, c5v eveKo, tis" TrpodvpuovT
dv ^cbv T€ COS KraAAtcrr' av t,TJv Kara SvvajjLiv /cat
TeXevT-qaas TeXevTrjs TOiavTTjs tvxclv. Xeyoi 8
D ovSev ao(f)6v, dAA' oTrep aTravres" "EAAt^vc? tc Kai
^dp^apoL yi,yva)aKOfM€V Tiva Tpoirov, d>s e^ ^PXQ^
TO yeveadai x^XeTTov dnavTi t^axp- Trpdrrov p.ev
TO fxeTaax^^v ttjs twv Kvovfievcov e^ecos, eTreir av
TO yiyveadai, /cat ert to Tpe<j)ea6ai /cat TraiSeveadai,
Sid TTOvcov fjLVpLcov TavTa yiyveadai avfnravTa, ojs
974 cf)aiJ,€V dnavTes. /cat ;;^povos" ^pa^vs dv tls eirj
TTpos Xoytafxov fx-q Tt^ Ta>v fioxd^jpcov, dAA' o Tra?
dv VTToXd^oi fxeTpiov. ovros Se ax^^dv avaTTVorjV
So/cet TTOielv Tiva /caret fxeaov tttj ^lov tov avdpojTTi-
vov Taxv y€ firjv eTnXa^ov yrjpas ovtlvovv TTOi-qaei
dv ixrjTTOT^ edeXrjaaL TrdAtv dva^idivai, Xoyiaapievov
TOV ^e^iwfjbevov eavTco ^iov, oaTis firj Tvyxa.vei
TTacSiK'qs So^Tjg {xeaTos cov. tovtcov hr] tl iroTe /xot
TeKpLrjpiov ; on, ire^VKe TavTT) to vvv l,riTovixevov
B TW Xoyo). l,r]TovfX€v Se Sij, Tiva TpoTvov ao<f)oi
yevTjaopieda, ws ovarjs tivos e/caaTot? TavTT]?
Trjs hwdpiews' rj Se <f)vyr] <f)evy€i TOTe, otov tis
^ TL cod. Voss. : TOL Mss.
428
EPINOMIS
think you are about to hear a strange statement ;
and, in a sense, one that is not so strange either.
For many on becoming acquainted with hfe have the
same account to give — that the human race will not
be blessed or happy. So follow me now and appre-
hend if you conceive me, as well as them, to be gi\ing
a proper account of this matter. I say it is impossible
for men to be blessed and happy, except a few ; that
is, so long as we are living : I limit it to that. But
one may rightly hope to attain after death all the
things for whose sake one may strive both in life to
live as nobly as one can and in death to find a noble
end.^ What I say is no subtle doctrine, but a thing
that all of us, Greeks and foreigners alike, in some way
perceive — that from the beginning existence is diffi-
cult for every hve creature : first, partaking of the
state of things conceived, then again, being born, and
further, being reared and educated — all these pro-
cesses involve a vast amount of toil, we all agree.
And our time must be a short one, I do not say in the
reckoning of the vTctched, but on any supposition
of what is tolerable. It does seem to give just a
breathing-space about the middle of human life : yet
swiftly old age is upon us, and must make any of us loth
ever to live our hfe again, when one reckons over the
life one has lived — unless one happens to be a bundle
of childish notions. And what, pray, is my evidence
for this ? It is that such is the nature of the matter
now under inquiry in our discussion. We are inquir-
ing, you know, in what way we shall become wise,
presuming that each of us has this power in some sort
or other : but it evades and escapes us as soon as we
^ The translation does not attempt to reproduce the
alliteration of the last four words of this sentence.
429
PLATO
TTpos TLva (f)p6v'qaiv 'ltj tcov Xeyofievcov T€)(y6jv rj
(f>povrjaeo}V rj rivoiv dXXcov Toiovrcov los olofxeda
emaTTjiJicbv, cos afta? tovtcov ou8e/xta? ovarjs
eTTtKX-qcnv prjdrjvai rrjs Trepl ravra ao<f>ias ravdpco-
TTiva, rrjS he i/jvxT]? cr(f>6Spa TTenoiOviag /cat fxav-
revofjievrjs, cos ovarjs avrfj Kara rtva <f)vcnv Tavrrjs,
C TLs S kari /cat vrore /cat ircoSy ov ttolvv Svva[xevr]s
e^evpiaKeiv . ap* ov rovro) a(f>68pa irpoaioi)^
rjp.a)v r) irepl ao^iav atropia /cat t,rp"r]aLS, ttXclcov
rrjs iXmSos e/caoTO) yiyvoixevrj tcSv ocrot ev rjp,LV
Svvarol yiyvovrat (jipovifjicos avrovs dXXovs t€
e^eraaat avjx^ojvojs 8ta Xoycjv ttolvtcov /cat Trdvrr]
XeyojjLevcov ; Tavr' ovx ovrats r] ravrr] avix(f)rjaojJL€V
KA. Hvp,(f)-qaop,€V in eAmSt croi tacos raur', cS
J) ^€V€, TTJ fxerd aov Kara. XP^^^^ ^^ yevofMevrj,
So^daai TTcpl avrwv CLaavdis to dXiqOecrTarov .
A0. Tds dXXas TOLVVV, oaat eTnaTrjfjiaL fiev elari
Xeyofxevai, ao(f)6v Se ovk airoTeXovai rov Xap,-
^dvovrd T€ aura? /cat e)(ovra, Trpcorov hie^iTeov,
OTTOis ravras e/C77oSa>v defievoi Tretpcofxeda eKeivas
<ov SeofMeda TrapadeaOat re /cat Trapadefjievoi, jxav-
ddveiv.
Y\pcx)TOV ixev roLVVV (bv npcvrov Set dvqro) yevei,
E 'ihaypiev d)S elai fxev avayKaLorarai ax^hov dXrjdcos
re TTpdjTai, 6 Se eTnar-q/jLCov avrdov yiyvofievos, et
/cat /car' dpxds eSo^e rts^ etvat TTore ao^os, ovkovv
vvv ye oijre aocjyos etvai So^a^erat ovelSr] re tcr;^ei
975 fiaXXov aTTO rrjs roLavrrjs eTTLarrip,rjs . ipovpbev 8r)
at t' etcrt /cat otl Trds avrjp avrds, ax'^hov oaois
dyojv TvpoKeirai rov BoKelv cos dpiuTOv dvSpa
avfM^rjvaL yevofievov dv, (j>evyei Sia rds Krrjaeis
430
EPINOMIS
attempt any knowledge of reputed arts or knowledges
or any of the ordinary sciences, as we suppose them
to be ; for none of them is worthy to be called by the
title of the wisdom that pertains tothesehumanaffairs.
Yet the soul firmly beheves and divines that in some
fashion she has it, but what it is that she has, or when,
or how, she is quite unable to discover. Is not this
a fair picture of oiu- puzzle about ^\isdom and the
inquiry that we have to make — a greater one than
any of us could expect who are found able to examine
ourselves and others intelligently and consistently
by every kind and manner of argument ? Is the
case not so, or shall we agree that so it is ?
CL. We shall probably agree with you on that, my
good sir, in the hope which in time you will surely
give us of forming hereafter the truest opinion on
these matters.
ATH. Then first we must go through the other
sciences, which are reputed as such, but do not render
him -wise who acquires and possesses them ; in order
that, having put them out of the way, we may try to
bring forward those that we require, and having
brought them forward, to learn them.
First, therefore, let us observe that while the
sciences which are first needs of the human race are
about the most necessary and truly the first, yet he
who acquires a knowledge of them, though in the
beginning he may have been regarded as wise in some
sort, is now not reputed vise at all, but rather incurs
reproach by the knowledge he has got. Now we
must mention what they are, and that almost every-
one who makes it his aim to be thought likely to prove
himself in the end as good a man as possible avoids
them, in order to gain the acquirements of under-
431
PLATO
rrjs (f)povrjaeo}S t€ /cat eTnTr^Sevaccos . earco 817
Trporrov fiev rj rrjs dXXr]XG(f)a'yias rcov ^cocov rjuds
Tojv /xev, (hs 6 fivdos icTTL, TO TTapaTTOV aTTooTt^aaGa,
Tcov Se et? TrfV voixiixov i8co8r]V Karaariqaaaa.
IXecp 8' ■qixlv ol TTpoadev etrjadv re /cat elcnv otrives
jjiev yap (Lv^ iXeyofiev TrpdJTOi ^aLpercoaav rj 8 ovv
B dX(f)i,rcov re /cat dXevpojv TTOiiqaLS djjt,a /cat rpo(f)rj
KaXr] fxev /cat dyad-q, ao(f)6v hk dvSpa reXecos ovk
ideXTjcrei ttotc dTrepydcracrdaL- tovto yap avro, rj
rrjs TTOLrjueois iTTiKXrjatg, tcov iroiovpLevoiV avrcov
Sv(7X^p€i-av drrepyd^otT^ dv. ax'^^ov 8' ovhe x<^pc-S
GVfjLTrdcrrjs yewpyla- ov yap rexyr] dAAa (^vaei Kara
deov ndvTes <f)aiv6p,eda yrjv /JberaKex^iptadai,. /cat
fjLTjv ouS' 7] rdjv oLKrjaeajv ye (jvw(f>rj /cat avfiTraaa
OLKoSofiia /cat aKevcov ttovtcov dTrepyaarLKrj, x^^~
C /ceta re /cat r) rdJv reKroviKcov /cat TrXaariKcov /cat
TrAe/CTt/ccSv /cat en crvfiTravrcov opydvcov napa-
aKevTj, hrjpbco to 7Tp6acf)opov exovaa, dXX' ovk en'
dperfj XeyofievT], /cat firjv ovS' rj avjJLTraaa drjpev-
rtKrj, TToXXrj rrep /cat rexyiKr) yeyovvla, to ye jjieya-
XoTT penes ovv r(o ao^cp ovk dTroSiSoiaiv . ov /xi^v
ov8e fjiavTLKt] ye ou8' epurjvevTLKrj ro irapaTrav
TO Xeyofxevov yap otSe fioi/ov, el 8 dXrjdes, ovk
efiadev.
"Ore St^ rrjv rwv dvayKaicov opcoixev Krrjaiv 8ta
D rexvy]? p-ev drrepyat^op^evriv , rovrwv he ovSep^iav
ovSeva ao^ov Tvoiovaav , ro ye fxerd rovro TratSta
Tis dv XeLTTOLTo, p,Lp,r)TiKrj p.ev ro TrXeXcrrov, dXX
1 djj' Stallbaum : o?;/ mss.
^ "Some" means "men," and "others" means "other
animals."
* i.e. the first men who practised the eating of flesh.
432
EPINOMIS
standing and study. So first let us take the practice
among animate beings of eating each other, which, as
the story goes, has made us refrain entirely from some,
while it has settled us in the la^^•ful eating of others.'^
May the men of old time be gracious to us, as they are :
for we must take our leave of whatever men were the
first of those we were just mentioning ^ ; but at any
rate the making of barley-meal and flour, with the
sustenance thereof, is noble and good indeed, yet it
is never like to produce a perfectly ^^■ise man. For this
very name of making must produce ^ an irksomeness
in the actual things that are made. Nor can it well
be husbandry of land in general : for it is not by art
but by a natural gift from Heaven, it seems, that we
all have the earth put into our hands. Nor again is
it the fabrication of dwellings and building in general,
nor the production of all sorts of appliances — smiths'
work, and the supply of carpenters', moulders',
plaiters', and, in fine, all kinds of implements ; for this
is of advantage to the public, but is not accounted for
virtue. Nor again the whole practice of hunting,
which although grown extensive and a matter of
skilled art, gives no return of magnificence with its
wisdom. Nor surely can it be divination or inter-
pretation * as a whole ; for these only know what is
said, but have not learnt whether it be true.
x\nd now that we see that the acquisition of neces-
saries is achieved by means of art, but that no such
art makes any man ^\ise, there may be some diversion
remaining after this — imitative for the most part, but
* The word " produce " is repeated here in a strained sense
of "declare," "indicate," or the like. The very idea of
" making " implies a certain annoyance incompatible with
perfect wisdom.
* i.e. of omens, heavenly signs, etc.
VOL. vni 2 F 433
PLATO
ovhafjbfj arrovSata. TroAAor? /xev yap opydvois fxi-
fjLovvraL, TToXXotg 8' avrcov tcov auofxarcov ov rrdvrcDS
€va-)(rjlxoai ixi^JbiqiiaaL, rd re Kara Xoyovs /cat fjbov-
aav rrdaav, koI oatov ypac/)LKrj fxijrrjp, rroXXcbv Kal
navTOLOJV TToiKLXpidrcov dTToreXovjxlvcov iv ttoXXoIs
uypols Kal ^Tjpols yeveaiv d>v ao<f}6v ovheva els
ovSev a'novSfj rfj picyicrrr] brjfjbtovpyovvra rj fiifir]-
riKT] 7Tape)(erai, .
E Hdvrcov 8' e^eipyaajxeviov ro Xoittov ^o'qdeLa
yiyvoLT^ av fivpia fxvplots, rj jxev fieytarrj re Kai
els TrXelara TToXe/JLtKr] KXrjdelaa, or partly iktj re^vf],
evhoKLjxcxirdrri rrpos ;^petav, evrv)(^ias rrXeiarrjs
Seo/xevr], fidXXov 8e avSpela Kara <f)vaLV 7) ao<j)ia
976 BeSo/jievrj. rjv Se KaXovai jxev tarpiK-qv, ^oijOeia
Se 7TOV Kal avrrj a-)(^eh6v ocrojv atpai ijjv^^ei Kai
Kavpiari aKaipco Kal rrdai rots roiovrois XrjitjOvraL
rrjv rajv l,a)a)v (f)vai,v. evSoKifiov Se ovSev rovrojv
els ao^iav rrjv dXrjdeardrrjv ayuerpa yap Sogats
(j)opeZrai ro7Tal,6fieva. ^orjdovs Be ttov /cai rovs
Kv^epvqras dpia Kal rovs vavras epovpiev, Kai
rovrcov dvSpa ao(f)6v pirjSeva ris rjpids 7TapapLvdovp.e-
vos e^ aTTdvrojv SiayyeXXero)' ov yap av elSeirj ns
B TTvevpiaros opyrjv ov8e </>tAtav, o TTpoacfuXes aTTaaj]
Kv^epvrjrLKTJ. Kal pbrjv ou8' oTToaoi ^orjdol 8t/cats"
iv rfj rod Xeyeiv /ocu^ury (f>aal yiyveaSai, pLvqpirj Kal
rpt^rj So^Tjs TJdearL Trpoaexovres rov vovv, dXrjdeias
8e ra)v ovrws ScKalwv eKros vrapeaipaXpLevoi.
Aoinrj 8 en Trpos So^av GO<j>ias eari rt? aroTTOS
SvvapiLS, TJv <f)vaiv av ol ttoXXoI pidXXov t] ao^iav
ovopidaeiav, rore orav rivd ris avvvofj paSlcDS pbev
434
EPINOMIS
in no way serious. For they imitate with many
instruments, and with many imitative acts, not
altogether seemly, of their very bodies, in perform-
ances both of speech and of every Muse, and in those
whereof painting is mother, and whereby many and
most various designs are elaborated in many sorts,
moist and dry ; and though a man ply his craft in
these with the greatest zeal, in nothing is he rendered
^vise by imitation.
And when all these have been performed, there
may yet remain assistance, in countless forms and
countless cases : the greatest and most useful is
called warfare, the art of generalship ; most glorified
in time of need, requiring most good fortune, and
assigned rather to a natural valour than to wisdom.
And that which they call medicine is likewise, of
course, an assistance in almost every case towards
things of which animal nature is deprived by seasons
of untimely cold and heat and all such \isitations.
But none of these is of high repute for the truest
wisdom : for they are borne along by opinion, as in-
accurate matter of conjecture. We may, I suppose,
speak of pilots and sailors alike as giving assistance :
yet you shall not report, to appease us, a single ^\ise
man from amongst them all ; for a man cannot know
the ^vTath or amity of the wind, a desirable thing
for all piloting. Nor again all those who say they can
give assistance in law suits by their powers of speech,
men who by memory and exercise of opinion pay
attention to human character, but are far astray from
the truth of what is really just.
There still remains, as a claimant to the name of
wisdom, a certain strange power, which most people
would call a natural gift rather than wisdom, appear-
435
PLATO
o ri TTcp dv fiavddvr) fxavddvovra, fidXa Se ttoXXol
C /cat da(f)aXa>s fxvqfxovevovra, orav re ro 7Tp6a(f)opov
eKdcrra) Si,afji,VT]fMOV€vr] tls, o tl yiyvo^xevov dv
TTpeTTOL, rovTO Se ra^v ^pd' ravra yap dnavra ol
fiev (f)V(nv, OL 8e ao(f}Lav, ol Se dyp^tVotai/ drjuovai
(f)va€cos' (JO(f)6v Se ovrcos ovSevl tovtojv ovSels tojv
ifxcfipovcov edeX'qaeL irork KaXelv.
'AAAo. p,rjv Set (f)avrjvaL ye riva eTTLarrjpirjv, tjv
exoiv (TO(f)6s yiyvoLT dv 6 ao(f)6s ovrois cuv /cat
p,T] p,6vov So^a^o/xevo? . iScofiev Sij. p^oAeTrai fiev
yap Xoycp TravrdTracrtv eTn-^eipovpiev, erepav irdpe^
D rcjv elp-qixevcov evpeZv, rj ao<f>La fxev XeyoLr' dv
ovTCOs re /cat et/corcos", o Se Xa^cov ovre ^dvavcros
oijT* -qXidiog ecrrai, ao<f)6s Se /cat dyados St' avrrjv
TToXtTrjs [re] /cat dpxcov /cat dp^ofievos ei'St/cco?
[eorai]^ TToXeojs djxa /cat e/xjLteA?y?. KarlScoixsv St)
ravrrjv Trpwrrjv, rt? ttot' e/c ttjs dvdpcomvrjs
(f)va€OJS eTTKTT'qiJbri /xta hte^eXOovaa •^ /x?) rrapa-
yevofievT] rcuv vvv Trapovacov dvo-qrorarov dv /cat
d^poveararov Trapdaxpvro t,cpov to rcbv avdpcJTTCov.
E ov Srj TovTo ye ttovv x'^XeTTov to /cartSetv. p^ia yap
COS" eiTTeZv TTpos fiiav r^ tov dpt-dfiov Sovaa navTi
TU) dv7]Tcx) yevei tovt dv Spdcreiev deov S' avTov
fjidXXov 7] TLva TV^^jV 'qyovfiaL Sovra rjfiXv aa)t,eiv
Tjfjbds. ov Se deov riyov/JLai, (jypd^etv XPV> k^^'^^P
OTOTTOV ovTa, /Cat TTO)? ovK aTOTTOV av' TTibs yap ro
977 dyadcov a'lTiov rjp.LV avp,7TdvTa>v ov /cat tov ttoXv
pbeyioTOV, ttjs cfipovqueoj^, aLTLOv rjyeZadaL Set
yeyovei'at; rtVa Si) /cat aep^vvvoiv Trore Xeycx) deov,
1 re et iarai seel. Stallbaum.
^ Literally, " in tune," and hence " fitting in gracefully,"
" behaving with good taste," etc.
436
EPINOMIS
ing when one perceives someone learning this or that
lesson with ease, or remembering a great many things
seeiurely ; or when one recalls what is suitable to each
person, what should properly be done, and does it
quickly. Some people ^vill describe all this as nature,
others as wisdom, and others as a natural readiness of
mind : but no sensible person will ever call a man
really wise for any of these gifts.
But surely there must be found some science, the
possession of which ^vill cause the wisdom of him who
is really >vise and not wise merely in men's opinion.
Well, let us see : for in this laborious discussion we
are trying our hardest to find some other science,
apart from those we have mentioned, which can
really and reasonably be termed wisdom ; such an
acquirement as will not make one a mean and ^^"itless
drudge, but vriW enable one to be a wise and good
citizen, at once a just ruler and subject of his city,
and decorous.^ So let us examine this one first, and
see what single science it is of those that we now have
which, by remoxing itself or being absent from human
nature, must render mankind the most thoughtless
and senseless of creatures. Well, there is no great
difficulty in making that out. For if there is one
more than another, so to speak, which -vnll do this,
it is the science which gave number to the whole
race of mortals ; and I beUeve God rather than some
chance gave it to us, and so preserves us. And I
must explain who it is that I beUeve to be God, though
he be a strange one, and somehow not strange either:
for why should we not beheve the cause of all the good
things that are ours to have been the cause also of
what is far the greatest, understanding ? And who
is it that I magnify with the name of God, MegiUus
437
PLATO
CO MeyiAAe re /cat KAetvta; ax^Sov Ovpavov, ov
/cat Si/catdraTor, to? crvfiTravres dXXoi haljxoves
aju.a /cat deoi, n/jidv re /cat evx^adaL Stacfiepovrcos
avrtp. TO Se /cat rcbv dXXcov a'iriov dyadoJv
TTavrajv rj/jitv avrov yeyovevac iravres dv ofMoXoyoZfxev •
Sowai Se djjLa /cat dpidp.6v rjp,€Ls ye ovrcos avrov
^ajxev, ert Se /cat Scoaetv, idv ns deXr] avv-
B aKoXovdeZv. idv ydp ltj ns iirl Oecopiav opdrjv rr]v
rovSe, etre Koafiov etVe "OXvfnrov eire Ovpavov iv
'^Sovfj rep XiyeiVy Xeydrcv /xeV, aKoXovdelroj Se',
OTTj] TTOLKiXXojv avrov /cat rd iv avrw arpe(f)cov
darpa Tracra? Ste^'oSous" cSpa? re /cat rpo^r]v Trdat
irapexerai. /cat tt)v dXXrjv Se ow ^poviqaiv, cos
(f>alp,ev dv, avv dpidpLO) iravri, /cat rdAA' dyaOd-
rovro Se pbeyiarov, idv ris r7]v dptOfxcov avrov
Boaiv Se^dpuevos eVe^e'A^Tj Trdaav rrjv Trepiohov.
"Ert Se (jpLLKpov irraveXdovres TTCog rols Adyot?
C dvapivr]adcopi€V, on /cat /xaA' opdcog ivoijcrapbev, cos,
etTre/j dpiOp^ov iK rrjs dv6pco7TLV7]s cfivcrecos i^iXoip^ev ,
ovK dv TTore rt (f)p6v(,p,OL yevoipieda. ov ydp dv eVi
TTore ipvxyj rovrov rov t,a)ov Trdaav dperrjv Xd^oi
ax^hov, drov Xoyos aTretTy* t,a)Ov Se, o rt p-q yiyvu)-
cr/cot Suo /cat r/ata yitTjSe -nepirrov p,r)Be dpriov,
dyvooL Se ro irapaTrav api6p,6v, ovk dv irore St-
Sdvat Adyov e;!^ot Trepi (Lv aladrjaeis /cat piV7]p,as
[ej^oi]^ pLovov e'irj KeKrrjpbivov rrjv Se dXXrjv dper'QV,
D dvSpeiav /cat aco^poavvrjv, ovhev dTTOKCoXvei- crre-
p6pL€vos Se aATj^ou? Adyoy ao(f)6s ovk dv rrore
yivoiro, orco Se cro(f>La pirj Trpoaeirj, rrdcrrjs dperrjs
^ exoi om. vulg.
^ Apparently a metaphor from astronomy, meaning " the
prescribed or proper course of study " ; cf. Plato, Rep. 407 e.
438
EPINOMIS
and Cleinias ? Merely Heaven, which it is most our
duty to honour and pray to especially, as do all other
spirits and gods. That it has been the cause of all the
other good things we have, we shall all admit ; that it
like^vise gave us number we do really say, and that
it \vi\\ give us this hereafter, if we ^^^ll but follow its
lead. For if one enters on the right theor}' about it,
whether one be pleased to call it World-order or
Olvmpus or Heaven — let one call it this or that, but
follow where, in bespangling itself and turning the
stars that it contains, it produces all their courses and
the seasons and food for all. And thence, accord-
ingly, we have understanding in general, we may say,
and there>A'ith all number, and all other good things :
but the greatest of these is when, after receiving its
gift of numbers, one has covered the whole circuit .^
Moreover, let us turn back some little way in our
discussion and recall how entirely right we were in
conceiving that if we should deprive human nature
of number we should never attain to any under-
standing. For then the soul of that creature which
could not tell^ things would never any more be able,
one mav say, to attain \irtue in general ; and the
creature that did not know two and three, or odd or
even, and was completely ignorant of number, could
never clearly tell of things about which it had
only acquired sensations and memories. From
the attainment of ordinary virtue — courage and
temperance — it is certainly not debarred : but if a
man is deprived of true telling he can never become
wise, and he who has not the acquirement of ^\•isdom
* There is a curious play here on the two meanings of
X670S — "reckoning," and "description." {€'/. the like
English meanings of " tale " or " account.")
439
PI.ATO
ro jxeyicrTOV fxlpos, ovk av en reXecos ayados
yevofxevos evbalficov rrore yevoiro. ovrcos dpidfjbov
jxep avayKrj Trdaa VTTorideadai' Stort Se rovro
dvayKT], Adyo? ert TrXeliov Trdvrojv ytyvotr av rojv
elprjixevojv . dXXd /cai o vvv opdcog prjOrjcreraL,
on /cat TO, TcJiJv dXXcov re^vcov Xeyofxeva, d vvv St]
hiiqXdojxev ioJvres elvac Trdaas to.? Ti^vas, ovhe
E TOUTCor tv ovhev fxivei, Trdvra 8 aTToAetTrerat to
TTapaTTav, orav dpid'firjnKriv ns dveXrj.
A6^€L€ 8' dv tacDj^ ns ^pax^cuv evcKa dpidp,ov
Seiadai ro rdjv dvdpcjTTCxiV yivog, els ras" rexvas
drTo^Xdi/jas' Kairoi [xdya pLev Kal rovro ' el he tls
iSoi ro Oelov rrjs yeveaecos Kal ro dvrjrov, ev cp /cat
TO Oeoae^es yvo}pLadriaerai /cat o^ dpidpios ovrwg,
978 OVK dv en Trds dv ns yvoirj avfnravra dpidpiov,
oarjs Tjpuv hwdpLccos aXnos dv etr) avyytyvopievos'
eirel Kal rd Kara piovGLKrjv rrdaav Siapidpiovpievojv
KLv-qcreo)? re Kal (f)66yycx)v hrjXov on Set* /cat ro
pLeyiarov, dyaddJv d)s Trdvnov atnov on he /ca/ccuv
ovhevos, ev rovro yvojcrreov, o Kal rdxct yevoir^
dv. dXX rj ax^hov dXoyicrTos re /cat draKros d-
aXrjP'OiV re Kal dppvdpLOS dvapixoarog re (f)opd,
/cat ndvO^ oiroaa /ca/cou KeKOCvcovTjKe nvos, em-
B XeXenrraL Travros dptdp,ov, Kal Set rov9^ ovroi Sia-
voeZodai rdv pueXXovra evhaipiova reXevr-qaeiv Kal
TO ye hr] hiKaLov re Kal dyadov /cat KaXdv Kal
Trdvra rd roiavra ovhels -nore p,r] yiyvcoaKcov ,
^ laws Theo : 'iKavCis mss.
* 6 Theo: om. mss.
440
EPINOMIS
— the greatest part of virtue as a whole — can no more
achieve the perfect goodness which may make him
happy. Thus it is absolutely necessary to postulate
number ; and why this is necessary can be sho^vn by
a still fuller argument than any that has been
advanced. But here is one that ^nll be particularly
correct — that of the properties of the other arts,
which we recounted just now in granting the exist-
ence of all the arts, not a single one can remain, but
all of them are utterly defective, when once you
remove numeration.
And one may judge, perhaps, for brevity's sake
how the human race needs number, by glancing at
the arts — and yet that too is a great matter — but if
you note the divinity of birth, and its mortahty, in
which awe of the divine must be acknowledged, and
real number,^ it is not anybody who can tell how great
is the power which we owe to the accompaniment of
niunber as a whole — for it is clear that everj'tliing in
music needs a distinct numeration of movement and
notes — and above all, how it is the cause of all good
things ; and that it is the cause of no e\il thing is a
point that must be well understood, as it may be
quickly enough. Nay, the motion that we may
call unreasoned and unordered, lacking shape and
rhythm and harmony, and everything that has a
share of some evil, is deficient in nxmiber altogether ;
and in this light must the matter be regarded by him
who means to end his hfe in happiness. And no one
who does not know the just, the good, the honour-
able and all the rest of such qualities, with a hold on
^ i.e. our birth and death are alike under divine influence,
and this means that they are governed by number — a
Pythagorean argument.
441
PLATO
aXr)9ovs ho^rjs €7nXa^6p.€vos , Stapt^/^T^crerat Trpo?
TO eavTov re Koi erepov Trelaat to Trapdrrav.
"\copL€v Srj OKeifjopievoL irpos rovr' avro, ttcos
efiddoixev dpidfieiv. cfiepe' to yap ev Srj /cat Svo
yeyove TTodev rjixlv oiur evvoi^aai, (f>VG(,v TavTr]v
Q kyovatv €K rod ttovtos Trpos to SvvaTovs evvoelv
ctvaL; TToXXols Se dXXois av twv ^(ocjdv oi58' els
avTO Tovd' rj (f)vaig rrapayeyovev , ojcrre p,adeLV
SwaTols elvat rrapd tov Trarpos dpiOp^elv, Trapd S'
Tjpuv TOVT avTo TTpdJTOv ivwKLdev 6 dcos, COOTe
LKavols elvai SeiKVvp,evov avvvoelv, enetT^ eSei^e
Kal SeLKvvaiv cbv tl KdXXiov ev evos av tis dedaaiTO
ttXtjv to Trjs TjjjLepas yevos, etra els ro ttjs vvktos
eXdoi ixepos excov oipLv, odev eTepov Trdv avTw
D (f>aivoiT^ av; Kai iXiTTOjv hr] TavTa aura [wra
fi-q 7Tavr]Tai] iroXXas fiev vvKTas, 77oAAas' Se rj/xepas
[dsY ovpavos, ovheiTOTe TraveTai hthdoKoyv dv-
dpwTTOvs ev T€ /cat Svo, TTplv dv /cat o SvafiaOe-
OTaTOS iKavcbs fiddrj dpidjxeZv cLs yap /cat r/ata /cat
reTrapa /cat TToXXd, eKaaros rjixdjv eTTivorjaeiev dv
opwv TavTa. /cat e/c tovtcov ev eTTolrjcre ttjv
aeX-^vrjv 6 deds dTrepyaadpievos , rj Tore fxev fiei^cov
(f)aLvoiJiev'q , TOTe S' eXdrrajv, Sie^rjXdev aAArji^ del
E (fialvovaa -qfiepav, P'^XP'' TT^VTeKalSeKa r)p,epcov Kal
VVKTCJV avTTj 8' CCTTt TTeploSos, el ^ovXeTal tls tov
kvkXov eva oXov els ev Tidevai, uicne d>s enos
elnetv /cat to Svap^adeoraTov dv p^aOelv l,ipov, ots
TTapehcjKe (j)vaLv 6 deds tov hvvaTols elvai p^avddvetv.
^ ivTO, fiTi irairqTai et Ss secl. Ast.
^ The meaning obviously required — " shape " or " phase "
— cannot be extracted from ijfxepav, which is probably a
copyist's error for ideaf.
442
EPINOMIS
true opinion, will number them off so as fully to per-
suade both himself and his neighbour.
Now let us go on to inquire into the actual question
of how we learnt to count in numbers. Tell me,
whence have we got the conception of one and two,
a natural gift that we have from the All to enable
us to conceive of their existence ? Then again, many
other Hving creatures are not endowed by nature even
to the actual point of being able to learn from their
father to count ; whereas in us, in the first place, God
implanted this very conception, so that we might be
equal to comprehending it when shown to us, and in
the second place, he showed it and shows it. Among
such things, what one more singularly beautiful can
a man behold than the world of day ? Then he
comes to the pro\ince of night, and views it ; and
there quite another sight lies before him. And so
the heaven, revolving these very objects for many
nights and many days, never ceases to teach men one
and two, until even the most unintelligent have learnt
sufficiently to number ; for that there are also three
and four and many, each of us must further conceive
on seeing those objects. And God nnade one thing
that he \\Tought from them, the moon, which shows
herself at one time larger, at another smaller, and
runs her course, showing ever a new shape,^ until
fifteen days and nights are passed : this is her
circuit, if one chooses to sum her orbit, as one and
entire, in one ^ ; so that, we may say, even the least
intelligent creature must learn it, among those on
whom God has bestowed the natural gift of being
* This seems to mean that the fifteen days from the new
moon to the full moon give the basis for summing her whole
thirty days' course — fifteen to the full, and fifteen back.
443
PLATO
/cai fJ'^XP'' H'^^ rovTcov re /cat iv tovtols avfnrav to
ovvarov Tcbv ^wojv /xaiXa dpidfxrjTLKov yeyove, to
979 Kad ev avro okottovv. to 8e irpos aXXiqXa iravra
apid/jiov aet Xoyi^eadai, So/cco fiev pieit,ovos eveKa,
Kat TovTov 8e aeXijvrjv, Kadairep emopjev, av^avo-
ixevrjv /cat (j)divovaav ifiTTOL-rjcras , p,rjvas irpos rov
iviavTov cruveGTrjcraro , Kal Trdvra dpidpLov Trpos
dpidfMov rjp^aro avvopdv eySai/iovt rvxj]. Bid Se
ravd^ rjjjuv Kaprroi re /cat iyKVfiojv rj yrj yeyovev,
c5ot' etvat rpo(f)rjV Trdai rol? t^cpois, dve/xcov re /cat
verdjv yiyvopLevcov ovk i^aicricuv oj)8e d/xerpcov dW
B €t Tt napd ravra yiyverai Trpos ro <f>Xavpov, ov
rrjv Oeiav aXXd rrjv dvdpojTTLvrjv alridadai XPV
<j>vaLV, OVK iv Slkj] Siavepiovaav rov avriov ^lov.
rjjjuv 8' ovv ^rjrovaL Trepl v6p,a>v ax^^ov eho^e rd
ixev aAAa pdhid t' etvat yvcjvai rd jSeArtora dvOpco-
TTOts, /cat 77a? dv LKavos yiyveadai /cat avvelvai
rd Xeyopbeva /cat TToielv, el yvoLTj, ri ttot' eanv o
avjji(f)epeLV et/co? /cat rt ro p,7) (jv[x<^epov eSo^e Srj
/cat vvv en 8o/c€t ra fiev dXXa eTnrrjSevpiara Trdvra
C ov a^ohpa p^aAeTTO, etvat, ro he riva rpoTTOV XPV
yiyveadai ;^p7^aTous" dvdpioTTOvs TrayxdXenov . Kal
rd fj,ev dXXa av Trdvra Krdadai xp^^crTd, ro XeyopLevov
[re]/ /cat Svvarov Kal ov ;)(;aAe7rdi/, ovaiav re oar)v
8et /cat piTj Set, /cat aajp^a otov re Set Kal fiTj' Kal
ifjvx'^v on pLev dyadrjv 8et, arvyxcopel Trdg rravri, ro
8' dvnva rpoTTOV dyad-qv, on piev av hiKaiav Kal
adii^pova /cat dvhpeiav, Kat ravra, on 8e ao(j)rjV,
^ re ova, Bekker.
4.44
EPINOMIS
able to learn. Within certain limits, and in certain
cases, every creature so enabled has been made fully
apt for numeration, — when it considers any unit in
itself. But as to reckoning number generally in the
relations of things to each other, I think that God, if
not for a greater reason, to this end interposed, as we
mentioned, the waxing and waning of the moon, and
arranged the months to make up the year, and all
things began to comprehend number in relation to
number by a happy fortune. Hence it is that we
have fruits and the teeming of the earth, so that there
may be food for all creatures, Mith no inordinate or
immoderate occurrences of A^nds and rains : but if
in spite of this something does occur in an evil way,
we ought not to charge it upon the divine but upon
the human nature, for not disposing our own hves
aright.
Now in our inquiry about laws, you know we
decided that all other things that are best for
men are easy to discover, and that everyone *may
become competent both to understand and to per-
form what he is told, if he discovers what is that
which is likely to profit him, and what is not profit-
able : well, we decided, and we are still of the same
mind, that all other studies are not very difficult, but
that this of learning in what way we should become
good men is one of the utmost difficulty. Everything
else, again, that is good, as they say, is both possible
and not difficult to acquire, and the amount of pro-
perty that is wanted or not wanted, and the kind of
body that is wanted or not : everyone agrees that a
good soul is wanted, and agrees, moreover, as to the
manner of its goodness, that for this again it must be
just and temperate and brave ; but whereas everyone
445
PLATO
<pr]al fiev Tva? Selv, rjvriva 8e ao(f)i,av, cos aprt
D hieXrjXvda^ev , ovhels ovhevl ro Trapdrrav ert avv-
oixoXoyeZ rcov ttoXXwv. vvv ovv Stj napa Trdaas
rag TTpoadev ao^ias ov <f>avXr]v rivd dvevpiaKopiev
et? aura ye ravra, ro Sokclv ao<f)6v elvai rov ye
jxefJiadrjKOTa dnep /cat SteXrjXvOaixev el 8' ecrri
ao(j)6s 6 Taur' eTnariqixcov /cat dyados, rovrov 87)
TTepL Xoyov Set Xa^elv.
KA. 'O. ^eve, CO? eiKOTcos elves, on Tvepl fieydXcuv
pueydXa eirix^ipeZs (f)pdl^eiv.
E A0. Ov ydp apuKpd, o) KXeivia' to 8e ;!^aAe7rcu-
repov, OTL TTavrdTTaat kul iravrajs dXrjdTJ.
KA. Jj(f)6Spa ye, c5 ^eVe* dXX' ofiws p,rj aTTOKdfJbrjs
Xeyoyv o (fyfjs.
A0. Nat, jLt7y8e cr^co roivvv aKovovre.
KA.- TauT ecrrat* /cat UTrep dp,^OLV eyoj crot
(f)pdi^(jo .
980 A0. KaAcD?. i^ dpxrjs8rj prjreov dvdyKTj^ TTpoJTOv,
cos (f>aiverat, /zaAiora /xev ar, et Swdfieda evl
Xa^elv 6v6p,aTL, ris ecrriv rjv otofieda ao(f)iav elvai,
Tovro 8' et a(f)6Spa dSwarovfiev , to SevTepov, rives
elal TTore /cat oTrdcrat rives, ds res Xa^cov ao(f)6s dv
etrj Kara rov rjfierepov /jlvOov.
KA. AeyoLs dv.
A0. To Srj fxerd rovro avepLeaiqrov roi vofModerrj
ro kolXXlov rcov irporepov elprjjjievcov Trepl decov /cat
djJLeivov dTTeiKdt,ovri Xeyeiv, olov 7rat8ta KoXfj
^ dvdyKri Schneider : dudyKri mss.
446
EPINOMIS
says it must be wise, no one any longer agrees at
all \Aith anyone else, in most cases — we have just
now explained — as to what its >\isdom should be. So
now we are discovering, besides all those former
kinds, a ^^^sdom of no mean worth for this very
purpose of sho\\'ing how he is wise who has
learnt the things that we have explained. And
if he is \nse who has knowledge of these things
and is good at them, we must now take account
of him.
CL. Good sir, how properly you said that you are
undertaking to express great thoughts on great
subjects !
ATH. Yes, for they are not small, Cleinias : but
what is more difficult is to show that they are entirely
and in every sense true.
CL. Very much so, good sir : but still, do not weary
of the task of stating your views.
ATH. I viiW not, and therefore you two must not
weary either of hstening to me.
CL. Agreed : I give you my word for us both.
ATH. Thank you. To begin vvith, then, we must
necessarily state first, it would seem — best of all, in a
single word, if we are able so to put it — what is that
which we suppose to be wisdom ; but if we are utterly
unable to do this, we must say in the second place
what and how many kinds of it there are that a man
must have acquired, if he is to be \\ise according to
our story.
CL. Pray speak on.
ATH. And as to the next step, it will be no offence
in the lawgiver that he speaks finer things than have
been previously said about the gods, and uses higher
terms of portrayal, making as it were a noble sport
447
PLATO
B xpcu/xevoj /cat TifjbwvrL deovs, vixvois re /cat euSai-
/xovia yepaipovri hiayeiv rov avrov ^iov.
KA. 'H /caAcDs", cu ^ive, Aeyei?. ei yap crot
TOVTO Te'Ao? et7^ toSj/ vofMUjv, deovs TTpoaTraiaavrL
Kadapdirepov re Siayayovrt rov ^iov rrjs d/xa
reXevTTJs dplarTjs t€ /cat KaXXlcrrrjs rvx^tv.
A0. Ilajs" ovv, CO KAetvta, Xeyofiev; . -^ So/cet
rovs deovg vfjivovvres a^ohpa rt/icD/xei', eup^o/xei^ot
ra KaXXiara /cat dptara irepl avr(x)v einivai Xeyeiv
rjfjuv; ovTcos 7} TrcD? Xeyeis;
C KA. ©aujaaoTa)? /Mev ow ourcos". aAA', c5 8at-
fMovte, TTiarevaas rols deois ev)(ov re /cat Aeye rov
€7Tiovra aoi Xoyov rdjv KoXiov Trepl rovs deovs re
/cat TO.? deds.
A0. Ecrrat raura, dv avros 6 Oeos 'qpZv vcf)-
TjyrjraL. avvevxov [xovov.
KA. Aeyot? dv ro jjLerd rovro.
A0. Qeoyoviav tolvvv /cat t,ipoyoviav dvayKoiov ,
d)s eot/ce, TTpdJTov /xot, /ca/ccD? d7^et/cacra^^6^>^' tcov
enTTpoadev, ^eXriov dneLKacrat Kara rov ep,Trpoadev
Xoyov, dvaXa^ovra ov npos rovs dae^eXs im-
D Kex^l'PT^xa Xeycov,^ (f^pd^ojv d)s elal deol eTTLfieXov-
fievot Tvdvrcov, afiiKpcov /cat fX€i,l,6vwv, /cat axeSov
aTTapaf-ivd-QroL rdJv Trepi ra St/caia eicrt Trpdyfiara —
et Srj jjiefjivqade ye, d) KAetvta* eXd^ere fiev yap 8rj
/cat VTToyivrjfxara' /cat yap -qv rd prjOevra rore /cat
[idXa dXyjOfj' roSe Se avrd)V rjv ro fieyicrrov, on
TTpea^vrepov eLrj 4'^Xl crd)p,aros aVacra Travros'
^ X^7w;' Euseb. : \6yovi mss.
^ i.e. the statement made in Laws x., on the existence of the
gods, and the reverence due to them.
448
EPINOMIS
and honouring the gods, mth high tribute of his
hymns and affluence throughout the period of liis
own Hfe.
CL. Well spoken, indeed, good sir. Yes, may you
have this consummation of your laws, after making
fine sport in praising the gods and having passed a
purer hfe, to find thereby the best and fairest end !
ATH. Then how, Cleinias, do we state it ? Do we
honour the gods, think you, to the utmost with our
hymns, praying that we may be moved to speak the
fairest and best things about them ? Do you state
it so, or how ?
CL. Nay, absolutely so. Now, my excellent friend,
pray to the gods with confidence, and utter the fine
specimen of a speech that you are moved to make
about the gods and goddesses.
ATH. It shall be done, if the god himself will be
our guide. Do but join in my prayer.
CL. Speak what follows next.
ATH. It is necessary, then, it seems, that I should
first portray in better terms, according to our pre\-ious
statement, the generation of gods and of h\-ing
creatures, which has been ill portrayed by those
before us ; I must resume the statement which I have
attempted in speaking against the impious,^ declaring
that there are gods who have a care for all things,
small and greater, and who are well-nigh inexorable
in what relates to the justice of things : that is, if
you remember, Cleinias ; for you did take memor-
anda ^ besides, and indeed what then was spoken was
very true. And the most important part of it was
that every soul was senior to each body ^ : do you
* There is no hint of this in the Laws.
» Cf. Laws X. 893-6.
VOL. VIII 2 G 449
PLATO
dpa ixeixvrjade ; -^ Trdvrcos ttov tovto ye; o yap
dfjieivov /cat TraXaiorepov /cat deoeihearepov, Tndavov
■ E oTt Tou veov /cat vecorepov /cat aTipiorepov, Travraxfj
re ap)(ov ap^ofievov TTpea^vrepov /cat ayov ayo/xeVou
TTOvr-Q. Xd^cxjfiev 8r] tovto ye, cu? ^v)(rj rrpea-
^vrepov ioTTi crcofxaTos' et 8' €;^ei rovro ovtoj, to
981 ye irpayrov rjfilv tov TrpcoTov rrjs yevecreo)? TTidavio-
repov av elrj ax^^ov inrrjpyp^evov /cat dcbjjiev hrj
rrjv o-pxrjv rrjs dpxV^ evax'QP'OviaTepov e';)(etP', /cat
TcDv p^eyicrrcov ao(f)ias Trepl decov yeveaecos opdorara
eTTL^aiveiv rjp.ds.
KA. "EcTTco ravra els SvvapbLV Aeyo/xeva.
A0. Oepe S-q, i,a)6v ye dXrjdearaTa Xeyeodai
Kara (f>vaLv (f)iop,ev rovro ye, orav p,ia avveXdovaa
avaraats 4'^Xl^ '^^'' orcofiaro? dnoreKT) fxiav ixop^rjv ;
KA. ^Opdcos.
B A0. ZjWOv p.ev Srj ro roiovrov /caAetrat 8t/catd-
rara;
KA. Nat.
A0. Srepea 8e acopLara Xeyeadat XPV '^^'^^ '^ov
eiKora Xoyov Trevre, i^ cov /caAAtora /cat dpiard res
av TrXarroi, ro 8e aAAo yevos d-Trav ^x^i p,op(f)r)v
pbiav ov yap eariv aaojpLarov 6 ri t' aAAo ytyt'otr'
av /cat xpd^'H'^ ovSev ovSap,cos ovheTTor' exov, TrXrjV
ro deiorarov ovrcos ifjvx'^S yevos. rovro 8' eort
ax^Sov (S p,6v(x) irXdrreiv /cat Srjp^LovpyeZv TrpocrfjKei,
C croj^art 8e', o Xeyoj-^ev, TrXdrreaOai /cat yiyveadat
^ i.e. the elements fire, water, air, earth, and ether. Plato
{Tim. 40 A, 81 e) does not allow ether as one of the elements :
our author includes it, because he wishes to make it the
source of daifioves, or spirits that come midway between gods
and men in the scale of existence ; cf. 984 b, e.
^ i e. the generality of things that have come to be have
450
EPINOMIS
remember ? Or in any case, surely, this must be so ?
For that which is better and more ancient and more
godhke is credibly so in comparison with the young,
the junior, and the less emancipated ; and altogether,
a thing governing is senior to a thing governed, and
the driver every way senior to the driven. So much,
then, let us conclude — that soul is senior to bodv ;
and if this is the case, what came first in that which
first was born \sill more credibly seem almost to have
been original. So let us take it that the beginning
of the beginning is more august in state, and that we
are most correctly entering upon wisdom in the
greatest matters relating to the generation of the
gods.
CL. Let this be so, as far as we can state it.
ATH. Come then, shall we say that a h\ing creature
is most truly described by its nature, as a case of one
combination of soul and body so uniting as to beget
one shape ?
ex. Correct.
ATH. And such a thing is most justly called a living
creature ?
CL. Yes.
ATH. On the most likely account there are to be
reckoned five sohd bodies,^ from which one might
fashion things fairest and best ; but all the rest of
creation has a single shape, ^ for there is nothing
that could come to be without a body and never
possessing any colour at all, except only that really
most di\ine creature, the soul. And this alone, one
may say, has the business of fashioning and manu-
facturing, whereas the body, as we call it, has that
assumed a unity of shape resulting from the afore-mentioned
combination of soul and body.
451
PLATO
Kai opdaOai' rco Be — Xeyioficv ttolXlv ov yap aTra^
prjreov — aoparco re eivat Kal yiyvcoaKovn votjto)
re, fJLvqfiTjg fieTaXa^ovri Xoyiayiov re iv TrepLrrais
re /cat apriaLs a/xa {xera^oXals . rrevre ovv ovrcov
Tcov aojixarcDV rrvp xprj (f)avaL Kal vSojp etvai /cat
rpLTov aepa, reraprov Se yrjv, 7rep,7TTov 8e aWepa'
Tovrcov 8' iv riyejxoviaLs e/caorov t,a>ov ttoXv /cat
vavToSaTTOV aTroreXeladaL. fiadelv Se /ca^' ev cSS'
D eart XP^^^- y^i'Vov p.ev ridayp^ev to TrpaJrov rjfxlv
ev, TTOLvras pikv dvdpcoTTOVS, Trdvra Se ocra 7roAu77oSa
/cat a77oSa, /cat ocra TTopevaLjJia /cat oaa p,6vip,a,
StetAi^jufieVa pit,aLS' to Se ev auroy rdSe voixit,eLv
Set, CO? TTcii^a /xei/ e^ aTravTcov rayr' eart to))/
yevoiv, to Se ttoXv rovrov yrjs icrrl /cat rfjs are pep, -
vta? (f)vaecos. dXXo Se ;)(pT^ C4*ov yevos delvai
Sevrepov yiyvopievov a/xa /cat Bwarov opdadai.
TO yap TrAetOTOV TTvpos e^ei, e^ei p,rjv yrjs re /cat
E de'pos", e;!^et Se /cat drravrcov rcov dXXojv ^paxea
p-epn), Sto St) ^oia re e^ avrcov TravroBaTrd yiy-
veodai XPV ^ctvat /cat opcop-eva, vop^iaai Se Si) Set
TraAtv rd Kar' ovpavov ^cocov yevq, o Srj ndv XPV
(f)dvaL deZov yevos darpa>v yeyovevai, (jcop,aros uev
rvxdv KaXXiarov, ^'^XV^ ^^ evhaipLOveardrrjS re
Kal dpiarrjs. hvolv Se auTot? p-oipcov rrjv erepav
Xpy] B6^7] /xeTaStSovat o';^eSdp'- •^ ydp dvojXedpov re
82 /cat dddvarov eKaarov avrcbv elvat Kal deZov rd
rrapaTTav e^ dTrdcrrjs dvdyKT]s, rj rwa p,aKpalcova
^Lov exeiv iKavdv eKaarco ^co-qs, '^s ovSev re irXeiovos
dv rrpoaheZodai, TTore.
No'qcrojp.ev ovv Trpcorov, o Xeyop^ev, hvo rd roiavra
^ i.e., apparently, if he has mathematical skill added to the
power of reflection.
452
EPINOMIS
of being fashioned and produced and seen. But
the other — let us repeat it, for not once only be it
said — has to be in\isible even to the inquiring, and
merely thought, if he has got a share of memory and
reckoning by both odd and even variations.^ The
bodies, then, being five, Me must name them as fire,
water, and thirdly air, earth fourth, and ether fifth ;
and by predominance of these are each of the many
varieties of creatures perfected. We should learn
this by single instances in the following way. Let us
take as earthy our first single element — all men,
all things that have many feet or none, and those that
move along and that stay still, held in place by roots ;
but we must conceive its unity thus, — though all
these things are the outcome of all kinds, yet for the
most part it is of earth and of solid nature. And
another kind of creature we must regard as second
in birth as well as one that can be seen : for its
greatest part is of fire, though it has some earth and
air, and has shght portions of all the others also,
wherefore we must say that all sorts of creatures are
born of them, and things seen, and here again we
must conceive the heavenly kinds of creatures, which
altogether, we must agree, have been born as the
divine race of stars, endowed vvith the fairest body as
also Mith the happiest and best soul.^ One or other
of two lots we may very well, in our judgement, assign
to them : for each of them is either imperishable and
immortal, and by all necessity wholly divine, or has
a certain longevity sufficient for the life of each, sach
that nothing could ever require a longer one.
Let us therefore first observe that, as we state it,
^ Here the author agrees with Plato, Tim. 39 e flF. ; Laws
X. 889 B.
453
PLATO
etvai ^(va, ttolXlv yap Xeywjxev, opara jxev a/x^o-
rcpa, TO {xev e/c -nvpos, ojs Sofeiev dv, oXov, to 8'
e/c yrjs, /cat to fiev y-fjivov eu ara^ta, to S' eV
TTvpos iv TOL^ei TToiarj Kivovybevov to fiev ovv iv
oTa^Lo. KLvovfievov d(f)pov XPV vop,iiC,eiv, OTrep u)s to
B TToXv Spa TO TTepl 'qfjbds ^wov, to 8e iv Ta^ei t€ /cat
ovpavcp TTopov e^ov jxeya TeKp^r^piov y^pr] Troiciadat,
Tov <f)p6vLpL0v elvai' KaTO. Taind yap dv /cat coaaiJTO)s
7Top€v6p,€vov del /cat ttoiovv /cat Trdaxov TeKp^-qpiov
LKavov TOV (fypovLjjuog ^t]v c'ltj irapexop^evov. rj
fjjvxyjs Se dvdyKT] vovv K€KTi^pi€vrjs aTraaoiv dvayKOiv
•noXv jxeyiaTT] yiyvovT^ dv dp^ovoa yap dXX ovk
apxopievr] vopboQeTel. to he dpLeTaoTpocjiOV , otov
C ipvx'Ti TO dpioTov /caTO, TOV dpiOTov ^ovXevorjTai
vovv, TO TeXeov eK^aivei tcv ovtl /caTo, vovv, /cat
ovSe dSa/xa? dv avTov KpeiTTov ovSe dpieTaoTpo-
(f)d)Tepov dv TTOTe yevoiTO, dAA' ovtojs TpeXs Motpat
KaTexovaai cfivXaTTOvai TeXeov elvai to ^eXTLOTrj
^ovXfj ^e^ovXevjjLevov e/cdarots' dedjv. tols he
dvdpcoTTOLS ^XPV^ TeKpLripiov elvai tov vovv exeiv
doTpa T€ /cat crvpiTTaaav TavTTjv ttjv htaTvopeiav ,
OTi TCI auTO. del TrpaTTei Std to ^e^ovXevfieva
rrdAat vpaTTeiv OavpLaoTov Tiva xpovov oaov, dXX
D ov pi€Ta^ovXev6pt,€vov dvco /cat KaTco, totc p,ev
eTepa, dXXoTe he dXXa rrpaTTOv, TrXavdoOai Te /cat
pbeTaKVKXeladai. Tovd^ 'Qpucdv tols ttoXXols avTO
TovvavTLov eho^ev, otl Ta aind /cat waavTcos
TrpdrTct/ ifjvx'^y ovk exeiv ovto) tols d^poai
arw€<f>ea7r€TO to ttXtjOos, ojs to pLev dvdpcoTTLvov
^ Trpdrrei Stephanus : irpaTTeiv mss.
^ " Necessity " is used here in the old poetic sense of a com-
pelling or overruling power; cf. the mention of the Fates below.
454
i
EPINOMIS
such creatures are of two sorts — for let us state it again
— both visible, the one of fire, as would appear,
entirely, and the other of earth ; and the earthy
is in disorder, whereas that of fire has its motion in
perfect order. Now that which has motion in dis-
order we should regard as unintelligent, acting like
the animal creatures about us for the most part ; but
that which has an orderly and heavenly progress
must be taken as strongly evincing its intelligence.
For in passing on and acting and being acted upon
always in the same respects and manner it must
provide sufficient evidence of its intelligent life. The
necessity ^ of a soul that has acquired mind will prove
itself by far the greatest of all necessities ; for it
makes laws as ruler, not as ruled : but this inalterable
thing, when the soul has taken the best counsel in
accord with the best mind, comes out as the perfect
thing in truth and in accord with mind, and not even
adamant could ever prove stronger than it or more
inalterable ; but in fact the three Fates have it in
hold, and keep watch that what has been decided
by each of the gods A\ith the best counsel shall be
perfect. And men ought to have found proof of the
stars and the whole of that travelling system being
possessed of mind in the fact that they always do the
same things because they do what has been decided
long ago for an incalculable time, not deciding
differently this way and that, and doing sometimes
one thing, sometimes another, in wanderings and
changes of circuit. Most of us have thought just the
opposite — that because they do the same things in
the same way they have no soul : the multitude
followed the lead of the unintelhgent so far as to
suppose that, whereas humanity was intelhgent and
455
PLATO
€fjL(f)pov /cat l^oJv CO? KLVov/uLevov VTToXa^elv, TO Be
delov a(f)pov cos fievov ev rats" avrals (f)opalg' i^ijv
8e dv9pa)TTCp ye cttI ra /caAAtcD /cat ^eXrico Kac
E (filXa ridepbevcp Xafi^dveiv, (hs Sid rovro avro
ep,<j>pov Set vopuit^eiv rd Kord ravrd /cat cbaavrcos
/cat Sta ravrd Trpdrrov der rovro S' etvat rrjv rwv
darrpojv (J)Vglv, Ihelv fxev KaXXloriqv, Tropeiav he /cat
Xopeiav TTOvrajv x^pwv KaXXiariqv /cat p-eyaXo-
TTpeTTeardrrjv )('^pevovra rrdai rois ^cjai rd Seov
dTToreXelv. /cat p,rjv on ye St/catcos ep,i/jvxO' avrd
983 Xeyopbev, Trpdyrov rd p,eyedos avrdjv Stavor)6a)p,ev.
ov ydp, COS crp,LKpd (f)avrdt,€rai, rrjXi-Kavra ovrcos
ecrrtv, dXX' dpb'qx^vov eKaarov avrGiv rov dyKov,
TTtoreuaat 8' d^Lov drroheL^ecTL ydp iKavals Aa/x-
jSai/erat* rdv ydp rjXcov oXov rrjs yrjs dXrjs /xet^oj
Siavorjdrjvai Svvardv dpdcos, /cat Trai^a Siy ra
^epopbeva dor pa davp,aar6v ri p,eyedos ^X^'-
Xd^copuev S-q, ris rpoTTOS dv etr) roaovrov Trept^epetv
oyKov rivd (f)vaiv rdv avrdv del ;)^/3dvov, daov /cat
B vvv 7repL(f)€ per at. dedv hrj ^rj/xt rdv alriov eaeaOac,
/cat ovTTod' erepcos elvat Svvarov epufjvxov p.ev
ydp ovTTore yevoir^ dv erepa ttXtjv 8ta deov, djs
7jpi€is d7Te(f)rjvdp,eda' ore Be rovro olds re eari Beds,
diraaa avrco pacrrcovr) yeyove rov rrpGirov p.ev
^cpov yeyovevai ttov acop,a /cat oyKov avp,7Tavra,
erreira, fjirep dv dtavorjdfj ^eXriara, ravrrj (^epeiv.
vvv Srj TTepl drravrwy rovrcov eva Xoyov Xeyoipiev
dXrjdi]' ovK earrL yrjv re /cat ovpavdv drravras re
C darepo.s oyKovs re e/c rovrcov cwpLTravras , pif]
^v)(fjs TTpds eKaarcx) yevopcevrjs t^ /cat iv eKaarois,
elra els d/cpt^etav /car' eviavrdv ovrco iropeveadai
' 1 Cf. Plato, Tim. 40 c.
456
EPINOMIS
living because it moved about, divinity was un-
intelligent because it abode in the same courses.
But if man had sided with the fairer and better and
friendly part, he might have concluded that he ought
to regard as intelligent — and for this verj* reason —
that which acts always in the same respects, in the
same way, and for the same reasons ; and that this
is the nature of the stars, fairest to see, and passing
along, dancing^ the fairest and most magnificent of
all dances in the world, they make good the needs of
all living creatures. And now, to see how justly we
speak of their living spirit, let us first consider their
great size. For they are not actually those small
things that they appear to be, but each of them is
immense in its bulk ; we should do well to beheve
this, because there are ample proofs of such a con-
clusion. For we can rightly consider the whole of
the sun as larger than the whole of the earth, and all
the travelhng stars are of amazing size. Let us
conclude then whether it can possibly be that any
natural force revolves this great mass that is now
being revolved, continually and at the same time.
God, then, I say, will be the cause, and never in any
other way is it possible. For never can a thing get
li\'ing spirit by any other means than by the act of
God, as we have explained ; and when God is able to
do this, he has found it a perfectly easy matter,
firstly that all body and all mass should be made a
living creature, and secondly to move it in the course
he considers best. So now I trust we may make one
true statement about all these things : it cannot be
that earth and heaven and all the stars and all the
masses they comprise, ^\^thout soul attached to each
or resident in each, should pass along as they do, so
457
PLATO
Kara firjvds re /cat rj^epas, Kal crufMnavra ra
yiyvoybeva avyLTTaaiv rjfjuv dyaOa ytyveadai.
Aet Se, OCTO) (j)\avp6r€p6v ear* dvdpoiiTos, fX'q roL
Xrjpovvrd ye, aacf)a)s §e ri Xeyovra ^aiveaOai.
pvjjuas iiev ovv et ns alrtas nvas epel crcofidrcov t)
<j>vaeLs Tj Tt roLovrov, ovhev aa^es epel' ro 8e Trap'
rjfiajv elp-qfjievov Oi^ohp" dvaXa^elv XPV' "^orepov
D ex^** Xoyov 6 Xoyos rj Trdvrcos varepel, ro Trpcorov
jjuev rd ovra elvai Svo, ro p,ev ijjv)(rjv, ro he acbjjia,
Kol TToXXd eKarepov, Trdvra Se diXXiqXoiV dXXa Kai
eKdrepa eKorepcov, /cat rpirov dXXo ovhev kolvov
ovBevL, Sta^epetv 8e ijsvyr^v aa)p,aros. efic/ipov fiev
7TOV, ro Se d(f)pov drjaopLev, dp^ov Se, ro Se dpxd-
jjLevov, Kal ro jjuev a'iriov dTrdvrcov, ro Se avairLov
Trdcrqs Trddrjs' ware rd ye Stj /car' ovpavov v-n
E oAAoy rov <^dvai yeyovevai, /cat /xt^ i\svyris re /cat
aco/Ltaros' ovrois eXvai yevvr^fxara, ttoXXt] p.oipia re
/cat oAoyia. et S' ovv Set vlkov rovs Trepl aTrdvrwv
ra>v roiovrcov Xoyovs /cat TTiarcos deZa (fyaiveadai
yeyovevai rd roiavra crvpiTTavra, Bvolv rot darepa
dereov aura* -^ yap deovs avrovs ravra v/jbvqreov
984 opdorara, rj dedJv et/cdva? dis dydX/juara vnoXa-
^etv yeyovevai, dedJv avrd)v epyaaajxevcov ov yap
dvoiqrojv ye ouSe ^pax^os d^icov, dXX' drrep eiprj-
Kap^ev, rovroiv riplv ddrepa derea, rd Se redevra
1 Soul and body, in their respective spheres, cover or
account for the whole of existent things, of whatever kind,
from the astral to the inanimate.
458
EPINOMIS
exactly to every year and month and day, and that
all the things that happen should happen for the good
of us all.
And according as man is a meaner creature, he
should show himself, not a babbler, but a speaker
of clear sense. If, then, anyone shall speak of
onrushes or natural forces or the like as in a sort the
causes of bodies, he vi 11 say nothing clear : but we must
firmly recall what we have said, and see whether our
statement is reasonable or is utterly at fault — namely,
in the first place, that existence is of two kinds, the
one soul, and the other body, and that many things are
in either, though all are different from each other and
those of the one kind from those of the other,^ and
that there is no other third thing common to any of
them ; but soul differs from body. Intelhgent, of
course, we shall hold it to be, and the other un-
intelhgent ; the one governs, the other is governed ;
and the one is cause of all things, while the other is
incapable of causing any of its experiences : so tliat
to assert that the heavenly bodies have come into
existence through anything else, and are not the
offspring, as we have said, of soul and body, is great
folly and unreason. However, if our statements on
all such existences are to prevail, and the whole order
of them is to be convincingly shown to be di\ine bv
their origin, we must certainly class them as one or
the other of two things : either we must in all correct-
ness glorify them as actual gods, or suppose them
to be images produced as likenesses of the gods,
creations of the gods themselves. For they are the
work of no mindless or inconsiderable beings but, as
we have said, we must class them as one or other of
these things ; and, if classed as the latter, we must
^59
PLATO
rtfjirjTeov Trdvrcov dyaXfjidrajv 8i,a(f>6p6vroJS' ov
yap jjbrjTTore <f)avfj KaXXioj /cat Koivorepa avp,-
TTovrcov avdpcoTTiov dydXfiara, ouS' iv 8ia(f)€pov(n
roTTOLS Ihpvjxeva, KadapLOTTjrt Kal aep^vorrjTi koi
B avjJLTTaurj ^ajj] 8ta(f)€povTa, ■^ ravrrj, (Ls Trdvrrj
ravTT] yeyev7]Tai. vvv ouv hrj Trepl decijv ey)(^eLpcx)p,€V
TO ye roaovrov, to. hvo KanSovres ^a)a opard
rjpuv, a (f)apL€v dddvarov, to 8e yrjivov aTvav dvrjrov
yeyovevaiy ra rpta rd peaa rwv Trevre rd fiera^v
rovTCJV aa(f)earaTa Kard So^av ttjv iTneLKrj yeyo-
vora 7T€Lpa6rjvai Xeyeiv. aldepa fjiev ydp p^erd ro
TTvp ddjpev, ipvxyjv S' i^ avrov rtOdjpev TrXdrreLV
C^pa SvvapiLV e^ovra, oiairep rwv dXXcov yevcov, to
C TToXv p,€v TTJs avTov (f>vaecos , rd he apuKporepa
avvheapov X^P^^ ^'^ '^^^ dXXcov yevcov perd 8e
rov aidepa e^ depos TrXdrreiv ttjv i/jvxrjv yevos
erepov ^cpcov, Kal rd rpirov e^ vSaros' Trdvra he
hrjpLovpyijaacTav ravra ijjvxrjv ^cocov elKos oXov
ovpavdv epTrXrjaai, ;!^p7^CTa/xeV7yv Trdac roXs yeveai
Kara hvvapiv, Trdvrcov pev pero^o^v rov ^rjv
yeyovoroiv hevrepa he Kal rpira Kal rerapra Kal
TTepLTrra, airo decjv rajv cfiavepiov dp^dpeva yeveaeojg ,
D ei? ripd? rovs dvdpcoTTOVS dnoreXevrdv .
Qeoijs pev hrj, Ata re Kal "Hpav Kal rovs dXXovs
TTavras, otttj ris eOeXei, ravrr] Kard rov avrov
rideaOoj vopov Kal rrdyLov ep^erct) rovrov rov Xoyov
deovg he hrj rovg oparovs, peyiarovs Kal ripico-
^ i.e. fire, ether, air, water, earth ; cf. 981 c.
^ First come the stars, or " manifest gods " ; then the
creatures of ether, air and water (the second, third or fourth
kinds) ; and fifth and last, the creatures of earth or mankind.
* i.e. the law governing the order or scale of animate
creatures which has been described. The writer, like Plato
460
EPINOMIS
honour them far above all images : for never will
fairer or more generally-knoAvn images be found
among all mankind, none established in more various
places, more pre-eminent in purity, majesty, and Ufa
altogether, than in the way in which their existence
is altogether fashioned. Well then, for the present
let us attempt so much in treating of the gods, as to
try — after obser\ing the two living creatures \"isible
to us, of which we call one immortal, and the other, all
earthy, a mortal creation — to tell of the three middle
things of the five,^ which come most evidently, accord-
ing to the probable opinion, between those two. For
let us consider ether as coming next after fire, and
let us hold that soul fashions from it live creatures
with their faculties, as it does creatures from the other
kinds of element, each being for the most part of
that one nature, but in its lesser parts derived from
the other elements for the sake of connexion. After
ether, there is fashioned by soul another kind of
creature from air, and the third kind from water ; and
by ha\-ing produced all these it is likely that soul
filled the whole heaven with creatures, having made
use of all the elements so far as it could, and all the
creatures having been made participators in hfe ; but
the second, third, fourth, and fifth kinds, which took
their first origin from what are manifest gods, end
finally in us men.^
Now the gods — Zeus and Hera and all the rest —
each man must regard in what light he pleases,
though according to the same law,^ and must take this
account as reliable. But as our visible gods, greatest
{Tim. 40 D-ll a), avoids any definite statement about the
traditional deities: like Plato again (Tim. 41a-42e), he is
more concerned with the " visible gods," or stars.
461
PLATO
Tarovs Koi o^vrarov opcbvras Trdvrr], rovs rrpcorovs
TTjv rcbv aarpoiv <j)vaiv Xcktcov Kal oara }iera rovrcov
aiadavofjieda yeyovora, [xera Se rovrovs /cat vtto
E rovroLS e^rjs Sacfiovas, depLov Se yevos, ^xov eSpav
TpiT-qv Kal jjieaiqv, ttjs ippLrjveia? alriov, ev^oXs
TLfxdv jJidXa xpediv xaptv tt^S" ev<j>rjp.ov SiaTropeias.
rd)v 8e Suo rovroiv t,u)aiv, rov t' e^ aWepos icfie^ijs
T€ aepos, ov^ Biopeo/jievov oXov avTd)v eKdrepov
eti'ttf TTapov St) -nXiqalov ov KardhrjXov rjpilv yi-
985 yveaOar pLeri^^ovra Se <l>povTqae(x)s 6avp,a(TTi]s, are
yevovs ovra evfiadovs re Kal pivrjpLOvos , yiyvcoaKCLV
fiev avfiTTacrav rrjv rjfierepav avrd Bidvoiav Xeywfxev,
Kat rov re KaXov rj/jidJv Kal dyadov dpua davfMaardJs
aaTrdt^eadai Kal rov a(f>6hpa KaKov fxiaeZv, are
Xv7T7]s pLere^ovra rjSrj- deov fxev yap Srj rov reXos
k)(ovra rrjs deias pLoipas 'i^co rovrcov elvai, Xvtttjs
re /cai rjhovrjs, rov Se (f)poveLV Kal rov yiyvioGKeLV
Kara Travra /xereiAT^^eVat* Kal avp.TiX'qpovs Srj l,a)cov
B ovpavov yeyovoros , ipprjveveadai Trpos dXXy^Xovg
re /cat rovs dKpordrovs deovs trdvras re Kal
TTavra, Sid ro (jyepeadai, ra p,eaa rd)v l,a>oiV em re
yrjv Kat evrt rov oXov ovpavov eXa<j)pa (fjepopueva
pvp,r). ro Se vSaros rrep^rrrov ov ripiideov p,€V
aTTeiKacreLev dv ris opddJs a.Tret/ca^aji' e^ avrov
yeyovevai, Kal rovr^ elvai rore p,ev 6pd)p€Vov,
1 ov vulg. : dv MSS.
^ The daemons or divine spirits had their existence and
activity " betwixt mortal and immortal," and they served as
interpreters and conveyers of men's prayers and offerings to
the gods, and of the god's behests and requitals to men
(Plato, Sympos. 202 d). Good mortals might become
daemons after death (Eurip. Ale. 1003 ; Plato, Cratyl. 398 b ;
Lucian, De mortePeregr. 36), and as such they were charged
462
EPINOMIS
and most honourable and having keenest vision every
way, we must count first the order of the stars and
all else that we perceive existing with them ; and
after these, and next below these, the divine spirits,^
and air-born race, holding the third and middle
situation, cause of interpretation, which we must
surely honoiu* with prayers for the sake of an
auspicious journey across.^ We must say of either of
these two creatures — that which is of ether and, next
to it, of air — that it is not entirely plain to sight :
when it is near by, it is not made manifest to us ; but
partaking of extraordinary intelligence, as belonging
to an order which is quick to learn and strong in
memory, we may say that they understand the whole
of our thoughts, and show extraordinary kindness to
anyone of us who is a good man and true, and hate
him who is utterly evil, as one who already partakes
of suffering. For we know that God, who has the
privilege of the divine portion, is remote from these
affections of pain and pleasure, but has a share of
intelligence and knowledge in every sphere ; and the
heaven being filled full of hve creatures, they inter-
pret all men and all things both to one another and
to the most exalted gods, because the middle crea-
tures move both to earth and to the whole of heaven
with a lightly rushing motion. The kind which is of
water, ^ the fifth, we shall be right in representing
as a semi-di\ine product of that element, and it is
with the guidance and care of mankind (Plato, Laws 713 d;
Plutarch, De genio Socr. 588 c).
* The "journey across " seems to refer to one part of the
"conveying" that daemons performed — conducting the
souls of deceased human beings from earth to the abode of
the gods.
* The nymphs.
463
PLATO
aAAore Se aTTOKpv(jidev dSrjXov yiyvofxevov, Oavfxa
KOT a/jLvSpav oifjiv irapexoiievov. rovTO}v Srj rojv
C Trevre ovtcds ovroiv ^ipaiv, onr] rives evirv^ov rj/jLajv,
■^ Kad' VTTVov iv oveipoTToXia Trpoarvxovres , rj Kara
(f)'qfjias re /cat jxavreias Xe)(dev riaiv iv d/coats"
vyiaLvovGiv -q /cat Kapivovatv, t] /cat reXevrfj ^lov
irpocrrvxecn yevo/JLevois , iSt'a re /cat SrjpiocrLa So^as"
TTapayevofievas , odev lepa ttoAAo, ttoXXcov yeyove,
TO, Se yevriaerai, rovrcov iravrcov vo/Jioderrjs, ocms
vovv KeKnqrai /cat rov ^paxvrarov, ovTTore fxr]
roX/x-qarj Katvoro/jbwv errl deoae^eiav, rjris fxr)
D CTa0€S" e)(eL ri, rpeipat ttoXlv iavrov' /cat fj,r]v ouS'
(hv o irarpios vop,os e'ipT)Ke Trepl dvaicov dnoKcoXvaei,
fj,r]Sev ro TrapaTrav elStos, wamep ouS' 6V Bvvarov
elSevai rfj dvrjrfj ^vaei rtov roiovrcov irepi. rovs
Se 6vra>s rj/xiv (f)avepovs ovras deovs dp" ovx avros
Xoyos e-)(ei KaKtarovs eivat rovs fJir} roXfxdjvras
Xeyeiv rjpAV /cat <j>avepovs TTOielv dvopycdarovs re
ovras erepovs deovs /cat rijxds fJirj he^op-evovs rds
TTpocrrjKovaas avroZs ; vvv Se Si^ av/Jb^atvei yi-
E yv6p,evov a/xa ro roiovrov otov yap el rrore ns
Tjixcov tJXlov t) aeX-qvrjv ecopaKcbs -^v yiyvop^evovs
e<f>op<jL)vrds re 'qp.ds Trdvras, /cat p,r] e<j)pa^ev
dhvvaros (^v rrrj (f)pdt,ei,v, rijjirjs re dpioipovs ovras
dpLa /cat p^T] 7Tpo6vp,olro ro ye avrov p,epos,
els evrip.ov x^P^^ Kara<f)avels dycov avrovs,
eoprds re avrols yiyveadai iTOielv Kal dvaias,
d7ToXap,^av6pi€v6v re xpovov e/cacrrot? p,€Lt,6v(x)v /cat
eXarrovcov TroAAa/ctS' eviavrcov wpas Biavep^ecv, dp"
^ The astral gods.
464
EPINOMIS
at one time seen, but at another is concealed through
becoming obscure, presenting a marvel in the dim-
ness of \ision. So these five being really existent
creatures, wherever any of us came upon them,
either happening upon them in the dream-world of
sleep, or by something spoken to persons hstening in
health, or equally in sickness, through ominous utter-
ances and prophecies, or again when they have
arrived at the end of life — opinions that occur to us
both in private and in public, whence many sanctities
of many beings have arisen, and others shall arise —
in regard to all these the lawgiver who possesses even
the shghtest degree of mind ^\"ill never dare by
innovations to turn his city to a divine worship which
is lacking in certainty. Nor indeed \s,-i\\ he put a stop
to sacrifices on which the ancestral custom has pro-
nounced, when he knows nothing at all of the matter,
just as it is not possible for mortal nature to know
about such things. And of the gods who are really
manifest to us ^ the same statement must siu-ely
hold — that those men are most evil who have not
courage to tell and make manifest to us that these
are like\^^se gods, but -without any frenzied rites, or
any tribute of the honours that are their due. But as
things are, we have a strange conjunction of pro-
ceedings : for it is as though one of us should see the
sun or moon being born and all of us looking on, and
should utter no word through some impotence of
speech, and should not also at the same time be
zealous, so far as in him lay, when they lacked their
share of honour, to bring them in all evidence to an
honoured place, and cause festivals and sacrifices to
be offered to them, and apportion to each a reserved
space of time for the greater or lesser length of its
VOL. VIII 2 H 465
PLATO
986 ovK av /ca/co? eavrw re koL aAAoj to) yiyvaxjKovTi
Xeyojxevos iv Slkyj avveSoKei Xeyeadat ttot' av;
KA. riajs" yap OVK, oj ^eVe; KaKicrros fxev ovv.
A@. Tovro roCvvv, o) KAetvta (^t'Ae, Trepl ifxe vvv
yiyv6fX€vov tadi <f)avep(x)s.
KA. ricDs' Xeyeis ;
A0. "lore o/CTCo SwdfieL? rcov Trepl oXov ovpavov
yeyovviag dSeAi^a? aXX-qXojv, Sv KadecopaKa iyco'
Kal ovSev fieya Sta7re7rpay/xat. paScov yap /cat
B irepcp- rovrcjv 8' elal rpei? avrai, jxla fiev rjXiov,
puia 8e aeXrjvris, pila 8e tcDv [TrAavTyroji^]^ d(jrpa)v,
<Lv ept,vrjadrjp,€V oXiyov kpiTvpoadev Trevre Se erepai.
rai/ras' 817 Tvdaas Kai rovrovs rovs iv TavraiaLV
evre avrovs lovras €lt€ <j)epop,evovs ev 6-)(rjpiaai
TTopevead at raxjrrj, /xi^Sei? dXXws ttotc vopLiar]
TTovrixiv Tjpbcov, (hs ol fiev deoi elaiv avrcov, ot 8'
ov, /^^S' cos OL /xev yv^oLoi, ol 8e tolovtol nveg,
otovs ovBe depiLS eiTTelv -qpLaJv ovSevL, rrdvres Se
Srf TTCiJ^as' Xeyojpiev re Kal ^ciipLev dheX<j>ovs r
C elvai Kal iv dSeA^at? pLoipaig, koI npids aTro-
Sihcopiev pLTj ro) pbev iviavrov, rip he pLrjva, rots Se
^7]Te nvd piOLpav rdrrcjpiev pi-qre rcvd XRO^ov, iv a>
Ste^epxerai rov avrov ttoXov, avvaTroreXaJv KoapLOV,
ov era^e Xoyos 6 Trdvrcov deioraros oparov ov 6
puev evSaipioJV Trpcorov /xev idavpuaaev, eTreira Se
epcora eaxe rov Korapiadelv oiroaa dvrjrfj (f)vaei
^ Tr\avr)TU)v sefl. Burnet.
1 "Year " is used here for "circuit."
^ Cf. Plato, Tim. 38 ff, where God is said to have made,
besides the fixed stars, the sun, the moon, and the five
planets — Venus, Mercury, Saturn, Jupiter, and Mars — for
the generation of time.
466
EPIXOMIS
year,* as may happen : would it not be agreed both
by himself and by another who observed it that he
would justly be described as an e\-il man ?
CL. To be sure he would, my good sir ; nay, most
evil.
ATH. Well then, this, my dear Cleinias, is what,
you may take it, has e\idently happened to me
now.
ex,. How do you mean ?
ATH. You know that there are eight powers of
those contained in the whole heaven which are
cognate to each other : these I have observed, and
it is no great achievement ; for it is easy enough for
anybody. Three of them are that of the sun, for
one, that of the moon for another, and a third that
of the stars which we mentioned a httle while ago ;
and there are five others besides.^ Now in regard to
all these and those beings who either have their o\\'n
motion in these, or are borne in vehicles so as to make
their progress thus, let none of us all ever idly suppose
that some of them are gods, while others are not, or
that some are genuine, while others are of a certain
kind which it is not permissible to any of us even to
express ; but let us all declare and say that they are
all cognate and have cognate lots, and let us render
them due honour, not by gixing to one a vear, to
another a month ; but to none of them let us appoint
either a certain lot or a certain time in which it
travels through its particular orbit, completing the
system which the di\inest reason of alP apjjointed to
be \isible. This first the man who is blest adjnire§, and
then he feels a passion for understanding so much as
is possible for mortal nature, behe\ing that thus he
» i.e. the supreme deity of Plato's Timaeus.
467
PLATO
Suvard, rjyovfxevos dpcaO^ ovrcos evrvx^arara re
D Sta^etv TOP ^iov reXevrijaas re els tottovs rj^^tv
TTpoarjKovras dperfj, kol fMefxvqfjievos dXrjdays re
/cat ovrcog, fieraXa^ojv (jipovrjaeois elg cjv puds,
rov iTTiXoLTTov ■)(^p6vov decopos rdJv KaXXicrrajv
yevopievos , daa /car* oifjiv, hiareXel. vvv hrj ro
p,€rd rovd' rjp,Xv Xolttov Xeyeiv oaoi r eiai, /cat
E rives ' ov ydp puajTrore ^avcojLtev ipevSels. jSe^atto?
8r) huaxvpit,opiai ro ye roaovrov. Xeyoi yap
TToXiv o/cTco p,ev elvai, rcbv he oktco rpeis /iev
elprj^OaL, rrevre 8' eri AoiTras'. 17 rerdprr) Se <f)opa
/cat Ste^oSo? afta /cat TTefiTrrrj rdx^i p-ev -qXicp
(JX^hov 'i<jrj, /cat ovre ^paSvrepa ovre darrcov ro
y eTTLTTav. Set^ rovrcov rpicov ovrcov rov vovv
Ikovov exovra rjyeladai. Xeycopev Sr) ravras rjXiov
r etvai /cat ewa(f)6pov, /cat rpirov, cos p-ev 6vop,ari
<f)pd^€iv ovK eari hid ro pirj yiyvdoaKeadai, rovrov
8' atTto? o TTpdJros ravra Karihcbv ^dp^apos d)V
TTaXaios ydp hrj rporros eOpeifje rovs Trpcorovs
987 ravra ewo'qcravras hid ro /caAAo? rrjs deptvrjs
aipas, rjv Aiyvrrros re Hvpia 8' t/cavcD? KeKrrjrai,
(f)avepovs piev ws eiros enreiv aarepas aei crvp,7Tavras
KadopdJvras, are ve(f>cov /cat vhdrcov dTTOTrpoaOev
del rov K6ap,ov KeKrrjpievovs' odev Kai travraxoae
/cat hevp' efyj/cet, fie^aaaviap^eva XP^'^V pLvpierei re
/cat aTreipcp. hio dappovvra XPV ''"aura els vopovs
deodar ro ydp pir) Tt/xta rd Qela elvai, rd he np^ia,
B aa(f)d)S OVK epicfypovcov on he ovk ov6p,ara kax^JKe,
^ del Burnet : del mss.
^ i.e. sun, moon, and fixed stars.
2 Venus (or Lucifer) ; cf. Plato, Tim. 38 d,
^ Mercury.
468
EPINOMIS
will best and most happily pass through life, and
at the end of his days will arrive at regions meet
for virtue ; and having been truly and really initiated,
and won his individual intelhgenee, and become for
the rest of time a spectator of what is fairest, so far
as sight can go, in this state he continues. And now
after this it remains for us to say how many and who
these beings are : for we shall never be found to have
spoken falsely. Thus far, at least, I asseverate with
certainty : I say, once more, that there are eight of
them, and that while three ^ of the eight have been
told, five yet remain. The fourth ^ in motion and
transit together, and the fifth,^ are almost equal to the
sun in speed, and on the whole are neither slower nor
swifter. These being three, must be so regarded by
him who has sufficient naind. So let us speak of them
as powers of the sun and of Lucifer, and of a tliird,^
such that we cannot express it in a name because it
is not known ; and he is to blame for this who first
beheld these things, since he was a foreigner : for it
was an ancient custom that nurtured those who first
remarked these things owing to the fairness of the
summer season which Eg}-pt and Syria amply possess,
so that they constantly beheld the whole mass, one
may say, of stars revealed to their sight, since they
had got them continually without obstruction of
clouds and rains in the sky ; whence they have
emerged in every direction and in ours likewise, after
having been examined for thousands of years, nay,
for an infinite time. And therefore we should not
hesitate to include them in the scope of our laws ; for
to have divine things lacking honour, wiiile other
things are honoured, is clearly a sign of witlessness ;
and as to their having got no names, the cause of
469
PLATO
rrjv ye air Lav XPV Aeyea^at ravrr]v. aAAo. yap
eTTCovvfjiLav elXr](j)aaL Qecjv 6 fiev yap icoa(f)6pos
earrepos re cov avros ^ Acjypohir-qs elvai a)(e86v
e)(ei, Xoyov /cat jxaXa ILvpicv vofjioderr) TrpeTTOv, 6 8'
o/xoSpofMOs 'qXico re afxa /cat rovrcp a)(€86v *E/j/xou*
rpels 8' en (f)opas Xeycofiev em Se^ta TTopevofievcov
fjiera creX-qvrjs re /cat rjXiov. eva 8e rov oyhoov XP'^
XeyeLV, ov ndXi,arrd res av^ kog/jlov rrpoaayopevoi,
OS evavTLOs eKetvois avpLTracri rropeverai, <oy/c>*
dyojv rovs dXXovs, oj? ye dvOpcLirois (jyaivoir' dv
oAtya rovroiv elhoaiv. oaa 8e iKavws lajxev,
C dvdyKit) Xeyeiv /cat Xeyofiev rj yap ovrcos ovaa
ao(f)La ravrrj tttj (j)aiveraL rco /cat cr/xi/cpa avwoias
6pdi]s ^eta? re fiereiXr](f)6rL. XolttoI Srj rpels dare-
pes, CUV els fjiev ^pahvrrjrL 8ta</>epajv avrcvv earl,
J^povov 8 a'urov rives eTTcovvixiav (jydeyyovrav rov
8e fxerd rovrov ^paSvrrjrL Xeyeiv XP^ Atoj* "Apeojs
he 6 fjLerd rovrov, irdvrcov he ovros epvdpcorarov
e^et XP^P'^- xa.Ae77ov he ovhev rovrcov Karavoriaai
D Ttva <f)pdt,ovr6s rivos, dXXd p,a66vra, ws Xeyofiev,
rjyeladaL hel.
Tohe ye {jLtjv hiavorjOrjvai, XP^ ^rdvr^ dvhpa "EA-
Xrjva, CO? roTTOV exofxev rov rCov 'EAAt^vwv irpos
dperrjv ev rols ax^hov dpiarov ro 8' eTratverov
^ civ Burnet : dvu) mss.
^ ovK add. Burnet.
^ Lucifer, or Hesperus, may for its beauty be connected
with Aphrodite (and so got the further name of Venus).
* The cult of Aphrodite flourished among all the eastern
peoples.
^ Venus.
* Hermes being the god of escort or attendance (whence
this " power " came to be known as Mercury).
470
EPINOMIS
it should be stated as we have done. For indeed
they have received titles of gods : thus, that Lucifer,
or Hesperus (which is the same), should almost belong
to Aphrodite,^ is reasonable, and quite befitting a
Sj-rian lawgiver - ; and that that which follows the
same course as the sun and this ^ together should almost
belong to Hermes.^ Let us also note three motions
of bodies ^ travelhng to the right with the moon and
the sun. One must be mentioned, the eighth,® which
we may especially address as the world-order, and
which travels in opposition to the whole company of the
others, not impelling them, as might appear to man-
kind in the scant knowledge that they have of these
matters. But we are bound to state, and do state,
so much as adequate knowledge tells us. For real
wisdom shows herself in some such way as this to
him who has got even a little share of right and di\'ine
meditation. And now there remain three stars, of
which one is distinguished from the others by its
slowness, and some speak of it under the title of
Saturn ; the next after it in slowness is to be cited
as Jupiter ; and the next after this, as Mars, which
has the ruddiest hue of all. Nothing in all this is
hard to understand when someone expresses it ; but
it is through learning, as we declare, that one must
beheve it.
But there is one point which every Greek should
bear in mind — that of all Greeks we have a situation
which is about the most favourable to human excel-
lence.' The praiseworthy thing in it that we have to
* Mars, Jupiter, and Saturn.
* Here, after the sun, moon, Venus, Mercurj% Mars,
Jupiter, and Saturn, we return to the sphere of the fixed
stars (mentioned as the " third power " in 986 b).
' Cf. Plato, Tim. 2\ c.
471
PLATO
avrov xpr] Xeyeiv on fjieaog av eti^ p^ei/icovcov re
/cat rrjs depLvrjs ^vaeojs, rj 8' varepovcra rjjjiiv €is
ro depivov <j)vaLS tov irepl rov eKel tottov, oTrep
eiTTOixev, varepov av^ TrapaBeScoKe ro rovrwv roJv
deojv rov KoafjLov Karavorjua. Xd^copLcv Be cos
E o ri rrep av "EAAr^ve? ^ap^dpcov vapaXd^cocn,
koXXlov rovro els reXos dTrepydt^ovraf /cat hrj Kai
irepl rd vvv Xeyofieva ravrov Set BtavoiqdrjvaL
rovro, (Ls ^aAeTTOj^ p,ev rrdvra rd roiavra avaiJi(j)L-
a^rjrijrcos e^evpioKeiv, ttoXXtj 8' eXirls dfxa /cat
988 KaXr] /caAAtov /cat St/catorepov ovrcos rrjs e/c roJv
^ap^dpcov eXdovarjs ^tJ/xi]? re djxa /cat depaTreias
TrdvrcDV rovrcov rcbv decov eTTiixeXiqaeadai rovs
"EAAi^vas', 7rat8etat? re Kat e/c AeX(f)a)v /zavretat?
XpojfJ-^vovs /cat Trdarj rjj Kard vofiovs ^epaTreta.
roBe Be fJirjBeis irore (j)o^ridfj rdjv '^XXrjvcjv , d>s
ov XP'^ rrepl rd detd irore Trpay/jiareveadai dvqrovs
ovras, rrdv Be rovrcp BiavorjO-qvat rovvavrtov, cos
ovre d(f)pov eari rrore rd delov ovre ayvoel ttov
B rrjv dvdpu)7TLvrjv (jivaiv, dXX olBev, on BiBdaKovros
avrov avvaKoXov9i]a€L /cat fiadi^aerai rd BtBaoKo-
pueva- on Be BiBdaKei rovro avro rjpids, fiav-
ddvopuev Be i^/xeis" dpidfMov re /cat dpidpieLV, olBe
Bi^TTOV TrdvrcDV ydp d(f)poveararov dv e'lr] rovro
dyvoovv rd Xeyojxevov ydp dv ovrws avro avro
dyvool, ;\;aAe7ratvov rw Bvvapievcp p,avddv€Lv, dXX
ov avyxo-tpov dvev (l)d6vov Bid dedv ayado) yevo-
fxevo). Xoyov Brj /cat ttoXvv /cat koXov exec, rore
C pi'€v, ore 'rrepl decov rjv dvdpcoTTOLs BiavoT^p^ara
•npwra, ws r eyevovro oloi t' eyiyvovro /cat odev^
^ a5 Ast: avTois mss. ^ odev Hermann: 6 ixiv mss.
^ Syria and Egypt ; cf. 987 a.
472
EPINOMIS
mention is that it may be taken as midway between
a wintry and a summery climate ; and our climate,
being inferior in its summer to that in the region
over there/ as we said, has been so much later in
imparting the cognizance of these cosmic deities.
And let us note that whatever Greeks acquire
from foreigners is finally timied by them into
something nobler ; and moreover the same thing
must be borne in mind regarding our present state-
ments — that although it is hard to discover every-
thing of this kind beyond dispute, there is hope, both
strong and noble, that a really nobler and juster
respect than is in the combined repute and worship
which came from foreigners will be paid to all these
gods by the Greeks, who have the benefit of their
various education, their prophecies from Delphi, and
the whole system of worship under their laws. And
let none of the Greeks ever be apprehensive that
being mortals we should never have deahngs with
di\lne affairs ^ ; they should rather be of the quite
opposite opinion, that the di\"ine is never either un-
intelligent or in any ignorance of human nature, but
knows that if it teaches us we shall follow its guidance
and learn what is taught us. That it so teaches us,
and that we learn number and numeration, it knows
of course : for it would be most utterly unintelhgent
if it were ignorant of this ; since it would truly, as
the sapng is, be ignorant of itself, vexed with that
which was able to learn, instead of whole-heartedly
rejoicing with one who became good by God's help.
And indeed there is much good reason to suppose
that formerly, when men had their first conceptions
of how the gods came to exist and ^nth what quahties,
* Cf. Plato, Laxci, vu. 821 a.
473
PLATO
KOL Ota? fJi,€T€X^^'P^^ovTO TTpd^eis, p-rj Kara vovv
Tols aax/ipocrL Xeyeadai firjSe (jiiXcos, /xtjS' d>s ol
Bevrepoi, ev ols Trpea^vrara p,ev ra TTVpos eXeyero
/cat vSaros /cat rtov dXXcov acDjjidTcov, varepa Se
ra rrjs davfiaarrjs tjjvx'^s, /cat <f)opd Kpeirrajv /cat
rLpbicorepa, tjv ro acb/xa e'lXrjx^ (jiipeiv avro re eavro
depfJbOTrjTL /cat ijjv^eai Kal Trdai rocs roiovroLg, dXX
D ov i/jvxr] (Tcofid re /cat iaim^v vvv S' ore Xeyopiev
i/w)(r]v fiev, dvrrep ev aiopbari yevrjrai, davfjia ovSev
Kiveiv re /cat TTepi<j)epeiv rovro /cat eavr'qv, ovS
Tjfuv aTTiareZ ipvx'^ Kara Xoyov ovSeva cos ^dpos
ovSev TTepi^epeLV Swajxevrj. 8io /cat vvv rjjxcbv
d^covvrojv, 4'^XV^ ovarjs alriag rod oXov, /cat
TTavrcov puev rcbv dyadcov 6vrcx)v rotovrcxjv, rwv he
av <j)Xavpcov roLovrwv aAAoiv, ri]s fiev <j)opds Traurjs
E 'cat Kivijaecos 4'^XV^ alriav elvai Qavpia ovhev,
rrjv 8' €771 rdyadov cf)opdv /cat KLvrjaiv rrjg dpicmqs
ipvxyjs elvai, rrjv 8' eTrt rovvavriov evavriav, veviKiq-
/cevat 8et /cat viKav rd ayadd rd /jltj roiavra.
Taura rjyuv e'iprjrat irdvra Kara rrjV rwv dvoa-iojv
rijjbcopdv [8e]^ StK'qv irepi he Brj rd So/ci/xa^o/zevov
ovx olov re rjfilv dmarelv, cos ov Set rov ye ayadov
989 ao^dv rjfids rjyelaQai, rrjv 8e ao(j>iav ravrrjv, tjv
t,7jrovpbev TTaXai, Ihcojxev av Tror dpa eTTLVO-qaajpiev
7j Kard TTaiheiav r) /cara rexyrjv, rjvrLva rod yiyvco-
CT/cetv evheeZs dvreg rcov hiKaicov, ayva>p,oves dv
^ 5e Mss. : 5r) Stallbaum.
1 These later people, instead of attributing the highest
power to the divine stars, attributed it to the ordinary
physical forces ; cf. Plato, Laws, x. 888 ff.
474
EPINOxMIS
and whence, and to what kind of actions they pro-
ceeded, they were spoken of in a manner not ap-
proved or welcomed by the wise, nor were even
the views of those who came later, among whom
the greatest dignity was given to fire and water and
the other elements, while the wonderful soul was
accounted inferior ; and higher and more honoured
with them was a motion assigned to the body for
moving itself by heat and chills and everything of
that kind, instead of that which the soul had for
moving both the body and itself.^ But now that we
account it no marvel that the soul, once it is in the
body, should stir and move about this and itself,
neither does our soul on any reckoning mistrust her
power of moving about any weight. And therefore,
since we now claim that, as the soul is cause of the
whole, and all good things are causes of hke things,
while on the other hand evil things are causes of other
things hke them, it is no marvel that soul should be
cause of all motion and stirring — that the motion
and stirring towards the good are the function of the
best soul, and those to the opposite are the opposite ^
— ^it must be that good things have conquered and
conquer things that are not their like.
All this we have stated in accordance with justice,
which WTeaks vengeance on the impious : but now,
as regards the matter under examination, it is not
possible for us to disbeheve that we must deem the
good man to be Ndse ; and let us see if we may
perhaps be able, either by education or by art, to
perceive this wisdom which we have all this while
been seeking ; for if we fall behind the just in faihng
to know it, our condition will be that of ignorant
* The evil soul is just hinted at ; c/. Plato, Laws, x. 896-7.
475
PLATO
et/aev ovres roiovroi. doKovfiev S17 /iot, Acat
Xeicreov' avco yap Kal koltoj t,rjrcov, jj ^J'Ot, Kora-
^avrjs yiyove, Treipaao/xat St^At^v v\iiv avrrjv
aTToreXelv. ro Srj fxeyiarov dperrjs ov KaXoJs
TTparrofxevov rj/xtv yeyovev a'iriov, cLs apri cny/xat-
vew €K rwv elpiqpLevcov /xoi a^ohpa hoKeZ. fiel^ov
B fJ'€V yap dperrjs p^rjSels rip.ds nore Trelarj rrjs ev-
ae^eias elvai rip dvrjTco yevei- tovto 8' otl Bl
dfiadiav rrjv iieyiariqv ev rals dpicrrais <l>v(X€aiv ov
yeyove, XeKreov. dpiarai 8' clalv at ;)^aAe77coTaTa
fji€i> dv yevofxevat,, peyiarov 8e ocjieXos, dv yiyvcjvTai'
rd T€ yap ttjs ^paSeuas re Kal rrjg evavrias <f>v-
crecos /xerptoj? dTToSexopLevr] ipvxr) Kal Trpaios evKoXos
dv €L7], rr^v re dvhpeiav dyafievq, Kal irpos ro
aco^povelv evTreidris, Kal ro ye [xeytarov, ev ravrais
C rals <j)vaeai bwap^evr] ixavddveiv Kal p^vrjpuyv
ovaa, ev (jbdXa x^^ipeiv rovroLS avrols Bvvair dv
^iXopiadrjS cjar elvai. ravra yap ovre pdSia
(f)veadac, yevofxevd re, Kal rpo(f)fjs Kal TratSeta?
rvxpvra, rjs Set, rovs rrXeiarovs avrcbv /cat x^tpovs
Kare)(€LV opdorara Svvair* dv rw (f)poveXv /cat
TTpdrreiv Kal Xeyeiv Trepl deovg eKaara, cLs Set re
/cat ore Set, Trept dvalas re Kal Kadapfiovs rd)v
Trepl deovg re Kal dvdpojrrovs, ov axrjP'O.cn re^yd-
D ^ovras", aAAo. dX-qOeia rLfidJvras dper-qv, o St) /cat
jxeyiarov ean ovp^Trdvrwv Trdar^ rfj TroXei. rovro
Srj ovv ro /xepo? etrat <j>aixev <f)vaeL Kvpnararov
1 Cf. Plato, PoUticus, 307 b ff., where the danger of an
extreme development of such qualities as temperance, calm-
ness, slowness, and of their opposites in the citizens of a state
is expounded.
476
EPINOMIS
persons. Such, then, seems our case to me, and I
must say so : for I have sought this wisdom high and
low, and so far as it has been revealed to me I will
try to render it plain to you. Now the fact that the
greatest part of virtue is not properly practised is the
cause of our condition, as is just now indicated — it
seems clear to me — by what has been said. For let
no one ever persuade us that there is a greater part
of virtue, for the race of mortals, than piety ; and I
must say it is owing to the greatest stupidity that this
has not appeared in the best natures. And the best
are they which can only become so ^vith the greatest
difficulty, and the benefit is greatest if they do
become so : for a soul that admits of slowness and
the opposite inchnation moderately and gently will be
good-tempered^ ; and if it admires courage, and is
easily persuaded to temperance, and, most important
of all, is enabled by these natural gifts to learn and
has a good memory, it will be able to rejoice most
fully in these very things, so as to be a lover of
learning. For these things are not easily engendered,
but when once they are begotten, and receive due
nourishment and education, they will be able to
restrain the greater number of men, even the worse
among us, in the most correct way by our everj'
thought, every action, and every word about the
gods, in due manner and due season, as regards both
sacrifices and purifications in matters concerning gods
and men ahke, so that we are contri\ing no hfe of
pretence, but truly honouring virtue, which indeed is
the most important of all business for the whole state.
That section ^ of us, then, we say is naturally the most
* i.e. those who possess the " natural gifts " mentioned in
989 b.
477
PLATO
/cat Svvarov chs olov re /caAAicTra Acat apiora
fxadeZv, el StSacr/cot ris' aAA' ou8' av hihd^eiev, ei
fiTj 6e6s vcfyrjyo'iro' el S' ovv StSacncot, Kara rporrov
he fiTj Spa) ro roiovrov, Kpelrrov fir] jxavdaveLV
ofxcjs S' e/c roJv vvv Xeyojxevwv avayKiq jxadelv
ravra /cat e/xe Xeyeiv rrjv roiavrrjv re /cat apLurrjv
E (f)V(TLV. TTetpcofxeda 817 ro) re Aoyo) Sce^eXdeiv a
t' ecTTt /cat Ota Kat cos Set p,avddvei.v, Kara BvvajJitv
rrjV t' e/xi^v rou Xeyovros /cat ti7V Toiv hvvafxevojv
990 elaaKOvaai, deoae^eias cprivt rpoTTCo rt,s riva
fxa6i]aerai. axcSov p.ev ovv iarlv droirov a/cou-
aavri' ro S' ovofia avrov Xeyopcev rjp^els ye, rt?
ovK av rrore So^eie 8t' aTreipiav rod Trpayfxaros,
dcrrpovofjiLav, dyvoel re, on ao(f)d)rarov avayKt]
rov dXrjdciJs darpov6p,ov etvai, jxrj rov /ca^' 'HatoSoi'
dcrrpovopLOVvra /cat ndvrag rovs roLovrovs, olov
Bvajxds re Kat dvaroXds eTrecxKepbfJievov, dXXa rov
rdjv OKrd) TTepioSwv rds errrd rrepioSovs, oieg-
tovarjs rov avrcov kvkXov eKdarr]g ovrojs cos" ovk
B ai^ paSlajs TTore rrdaa (f)vois cKavr] yevoiro decoprjaai,
fir] davfiacrrrjs fiere)(ovGa (j>vaea>s. o vvv eiprfKa-
fiev epovfiev re, ws (f)afiev, ottj] oet re Kat orro)S
)(pe(hv fiavddveiv TrpdJrov 8' rjfilv roSe Xeyeauco.
HeX-^vr] fiev rrepiohov rrjv avrrjs ra;(tCTra 8te^-
eiaw, dyovaa firjva /cat navcreXrjvov 7Tpa)rr]V Bevrepov
8e KaravoeZv Set rov r]Xiov, rporrds dyovra 8ta
Trdcrrjs rrjs avrov Trepcodov, Kat rovrco rovs avv-
Spofiovs' tva 8e fir] iroXXaKts ravrd Trept rdJv av-
1 i.e. of the sun, the moon, and the five planets ; cf. 987 b.
With the astronomy and mathematics of the rest of the
Epinomis cf. Plato, Laws, vii. 818-820.
478
EPINOMIS
competent, and supremely able to learn the best and
noblest lessons that it may be taught : but it cannot
get this teaching either, unless God gives his guid-
ance. If, however, it should be so taught, but should
fail in some way to do accordingly, it were better for
it not to learn. Nevertheless it follows of necessity
from our present statements, that I agree that the
nature which is of this kind, and the best, should
learn certain things. Let us try, then, to set forth
in our statement what things these are, and of what
kind, and how one should learn — so far as our ability
permits both me the speaker and those who are able to
hearken— in what manner one will learn the proper
reverence of the gods. It is, indeed, a rather strange
thing to hear ; but the name that we, at any rate,
give it — one that people would never approve, from
inexperience in the matter — is astronomy ; people
are ignorant that he who is truly an astronomer must
be wisest, not he who is an astronomer in the sense
understood by Hesiod and all the rest of such writers,
the sort of man who has studied settings and risings ;
but the man who has studied the seven ^ out of the
eight orbits, each travelling over its own circuit in
such a manner as could not ever be easily observed
by any ordinary nature, that did not partake of a
marvellous nature. As to this, we have now told,
and shall tell, as we profess, by what means and in
what manner it ought to be learnt ; and first let us
make the following statement.
The moon travels through its orbit very swiftly,
bringing first the month and full-moon ; and in the
second place we must remark the sun, with his turn-
ing motion through the whole of his orbit, and with
him his satellites. But to avoid repeating again and
479
PLATO
C Tcov hiokeyuiiieOa, rag a'AAa? oaas iv rco TrpoaOev
hie^riXdofxev oSoi)? rovrcov ov paSiov avvvoetv,
inl 8e ravra 7TapaaKevdt,ovras (jyvaeig, oias
hvvarov elvai,, XP^^^ ttoXXo. TTpoSi^daKovra Kai
€dit,ovra det^ SiaTTOvrjaacrdai Tratha ovra Kat
veaviaKov. 8i6 fjbadrjfxdTcov Seov dv eirj' ro 0€
/jbeyicrrov re Kal TrpdJrov Kal dpidp.ow avrojv, aAA
ov aa>ixara ixo^ncov, dAAa oXr^g rrjs rod irepirrov
re Kol dpriov yeveaeays re Kal Swd/xecos", ocrr]v
TTapexerai Trpos rrjv rcov dvrcav (f)vatv, ravra
T) 8e fjbadovn rovrots i<f)€^7Js iariv o KoXovai. jxev
a(J)6Spa yeXolov ovoua yea>pierpiav, rcov ovk ovrcov
Se ofxoLCjDV dAAT^Aois" <j)va€i dptdjjicbv o/xotcocns" Trpos
rrjV rcov eTrnrehiov pboXpav yeyovvld lari Sta^avrys"
o 87) davfxa OVK dvdpioTTivov dXXd yeyovos deZov
(f)av€p6v dv yiyvoiro ra> hwapuivco avvvoelv. p,era
8e ravrrjv rovs rpls^ r]v^rjjj,€vov9 /cat rfj arepea
cf)va€L ofjboiovs, rovs 8e dvopcoiovs av yeyovorag
irepa rexyj] opuoLol, ravrj) rjv hr] urepeop^erptav
E eKdXeaav ol Trpoarvxel? avrfj yeyovoreg- o oe
dciov r* earl Kal 6avp,aar6v rols eyKadopcboL re
Kal Scavoovfxevois, d)S Trepl ro bnrXaaLov aei
arpe(f)opievr)s rrjs Bvvdp,ecjs Kal rrjs e^ ivavrias
ravrrj Kad^ iKdarrjv dvaXoytav eTSos Kat yevos
991 diTorvTTOvrai irdaa rj (pvaLs. rj piev Stj rrpoirr]
1 aei Burnet : Set mss. ^ rpls Bekker : rpeh MSS.
1 Which means literally "measuring the earth"; this
developed into the arithmetical calculation of squares, cubes,
roots, etc. Cf. the account Plato gives {Theaet. 147 d flF.) of
"quadrangular" and "equilateral" numbers, showing how
the terms of geometry had to be used for arithmetic. As
there was no number equal (or " like ") to the " square " root
of 2, recourse was had to the geometrical symbol of the
480
EPINOMIS
again the same things on the same subjects in our
discussion, the other courses of these bodies that we
have previously described are not easily understood. :
we must rather prepare our faculties, such as they
may possibly be, for these matters ; and so one must
teach the pupil many things beforehand, and con-
tinually strive hard to habituate him in childhood and
youth. And therefore there vvill be need of studies :
the most important and first is of numbers in them-
selves ; not of those which are corporeal, but of the
whole origin of the odd and the even, and the great-
ness of their influence on the nature of reahty. When
he has learnt these things, there comes next after
these what they call by the very ridiculous name of
geometry^ when it proves to be a manifest likening ^
of numbers not like one another by nature in respect
of the province of planes ; and this vvill be clearly seen
by him who is able to imderstand it to be a marvel not
of human, but of diWne origin. And then, after that,
the numbers thrice increased and like to the sohd
nature, and those again which have been made im-
like, he hkens by another art, namely, that which its
adepts called stereometry ; and a divine and marvel-
lous thing it is to those who envisage it and reflect,
how the whole of nature is impressed with species
and class according to each analogy, as power and its
opposite ^ continually turn upon the double. Thus
diagonal of a square whose side is 1 ; and similarly " cubic "
roots were reckoned with the aid of stereometry.
* "Likening" here means "comparing in an exact
manner," so as to obtain a ratio or proportion between
numbers not directly commensurable ; cf. Plato, Laws, viii. 820,
• "Power" is multiplication, its "opposite" is extension:
1 point doubled gives the beginning of a line ; multiplying
2 by 2 gives 4 as a square surface, and by 2 again, 8 as the
cube. So (see below) we proceed " from 1 to 8."
VOL. VIII 2 1 481
PLATO
Tov SirrXacTLov Kar dpcdfxou ev rrpos Bvo Kara
Xoyov <f>€poiJi€vr], SiTrAaatov 8e rj /caret, SvvafiLV
ovara- rj S' els to arepeov re koL aTrrov ttoXiv av
SnrXdaLov, d^' ivos els oktoj hiarropevdelaa' rj
he SiTrXaalov p,ev els /xeaov, 'Icrcos Be rod eXdr-
rovos TrXeov eXarrov re rod p,eil,ovos, ro 8' erepov
rep avrcp fiepei rwv aKpcov avrcov VTvepey^ov re
Koi VTTepexdp-evov ev necrco 8e rov e^ trpos rd
B 8a»8e/ca ovve^rj ro re rjp,i6XLOv Kal eTvirpirov
rovrcov avrcov ev ra> fieacp evr' dp,(f)6repa arpe-
(jyop^evri roZs avdpcoTTOLS avpicjicovov )(pelav /cat
avjxp,erpov dTTeveip,aro TraiBids pvdp,ov re Kal
dppLovias ;)(dpiv, evBaipbovi p^opeta Movcrwv 8e8o-
Hevr] .
Taura jxev ovv Brj ravrrj yiyveadco re /cat ex^no
avp,Travra' ro 8' CTTt rovroLs reXos, els Beiav
yeveaiv dp,a /cat rrjv rcov oparwv KoXXiarriv re /cat
deiordrrjv <j>vaiv Ireov, oarjv dvdpdonoLS deos eBcoKe
KariBelv, rjv ovnore dvev rcov vvv BLeipiqp,ev(x)v pur]
Q KariBdjv eTTev^rjrai rLS paorcJjvrj TrapaXa^elv . rrpos
rovrois Be ro Kad" ev rep Kar e'LBri irpoaaKreov ev
CKdarais rats cruvovaiaLs, eporrcjvrd re Kal eXey-
Xovra rd p,r} KaXdJs prjdevra- Trdvrws ydp /caA-
Xicrrrj /cat rrpcory] ^daavos dvdpcoTTOis 6pdd)s
yiyverai, ocrat Be ovk oucrat irpocrrroLovvrai, paraio-
raros ttovos dTrdvrcov. en Be rrjv d/cpt'jSetav rod
)^p6vov rjptv XrjTTreov, cos dKpi^cos diroreXet Trai/ra
rd Kar* ovpavdv yiyvopueva, IV d TTiarevaaSt d)S
^ As between 3 and 6, 4 is greater than 3 by ^ of 3, and
less than 6 by ^ of 6.
* There were nine Muses, and they were often conceived
as dancing in company with Dionysus.
482
EPINOMIS
the first analogy is of the double in point of number,
passing from one to two in order of counting, and
that which is according to power is double ; that
which passes to the sohd and tangible is hkewise
again double, having proceeded from one to eight ;
but that of the double has a mean, as much more
than the less as it is less than the greater, while its
other mean ^ exceeds and is exceeded by the same
portion of the extremes themselves. Between six
and twelve comes the whole-and-a-half (9 = 6 + 3) and
whole-and-a-third (8 = 6 + 2) : turning between these
very two, to one side or the other, this power (9)
assigned to men an accordant and proportioned use
for the purpose of rhythm and harmony in their
pastimes, and has been assigned to the blessed dance
of the Muses.2
In this way then let all these things come to pass,
and so let them be. But as to their crowning point,
we must go to divine generation and there^vith the
fairest and divinest nature of visible things, so far as
God granted the vision of it to men ; a vision that
none of us may ever boast of having received at his
leisure without the conditions here laid down. And
besides these requirements, one must refer the par-
ticular thing to its generic form in our various dis-
cussions, questioning and disproving what has been
wrongly stated ; for it ' is rightly found to be
altogether the finest and first of tests for the use of
men, while any that pretend to be tests, ^v^thout
being so, are the vainest of all labours. And further,
we must mark the exactness of time, how exactly it
completes all the processes of the heavens, in order
that he who is convinced of the truth of the statement
^ i.e. Plato's method of dialectic ; see General Introduction.
483
PLATO
D o Xoyos dXrjOrjs yiyovev, on Trpea^vrepov r'
eaTLV afia /cat deiorepov ijj^xV crcofjuaros, rjy^aaLT^
av TTayKOiXcDs re /cat tKavcos elpijadai to decov
elvat TTovTa nXea /cat /jLTj^eTTorc X-qdr] fxrjBe dfieXiia
rcov Kpetrrovojv rjixoig TrapojXiycoprjadai. vorjreov
8 icrrl Trept iravra rd roiavra roSe, ojs, edv piev
Tis e/caora tovtcov 6pda>s Xap,^dv7]y pcey* o^eAoj
ytyuerai rep TTapaXapb^dvovri Kara rporrov, el he
p,rj, Oeov dpLeivov del KaXeiv 6 he rpoTTos ohe-
E dvdyKrj yap ro ye roaovrov (j)pdt,eiv' ttoLv hidypap,p,a
dpidpiov re crvar-qpia /cat appuovias avaraaiv
diraaav rrjs re rcijv darpcov 7repL<f)opds rrjv opLO-
Xoylav ovaav /xt'av aTrdvrcov dva(f)avrjvaL Set rat
Kara rpoirov p^avdavovn, dva<j)avrjaeraL he, dv,
o Xeyop,€V, opdibs ris el? ev ^Xerrcov pcavOavrj'
992 Secr/xo? yap 7re<f)VK(hs rrdvrcov rovrcov els dva-
(jtavrjuerai hiavoovpievoLS' el 8' aAAoJS" rrcos ravra
pLerax^tpLelraL ris, rvx'rjv Set KaXeiv, wanep /cat
Xeyopiev. ov yap dvev ye rovrcov piiqTTore ris ev
TToXeaiv evhatpLCDV yevrjrai cf)vaLS, aAA' ovros 6
rpoTTOS, avrrj rf^ rpo^rj, ravra rd piadrjp,ara, eire
XO-XeTTa elre pahia, r avrrj TTopevreov dpLeXrjaat
he ov depiLrov eari OeciJv, Kara^avovs yevopevrjs
rrjs Trdvrcov avrcov Kara rporrov Xeyopievrjg (jyrjp.'qs
B evrvxovs. rov he avpLTravra ravra ovrcos elXr)-
(f)6ra, rovrov Xeyco rov 0X7)6 ear ar a aocfxvrarov'
ov /cat huaxvpl^opiai TTait,cov /cat aTTOvhdt,cov a/xa,
ore davdro) ns rdJv rotovrcov rrjv avrov puolpav
' 17 Theo : om. mss.
^ i.e. we must become aware of a single, unifying scheme
of proportion I'unning through geometrical figures and propor-
tions (" diagrams ";, arithmetical proportions (" systems
484
EPINOxMIS
which has been made — that the soul is at once older
and more di\-ine than the body — might beUeve it a
most admirable and satisfactory saying that all things
are full of gods, and that we have never been dis-
regarded in the least through any forgetfulness or
neglect in our superiors. And our view about all
such matters must be that, if one conceives of each
of them aright, it turns out a great boon to him
who receives it in a proper way ; but failing this,
he had better always call it God. The way is this
— for it is necessary to explain it thus far : every
diagram, and system of number, and every combina-
tion of harmony, and the agreement of the revolution
of the stars must be made manifest as one through
all ^ to him who learns in the proper way, and ^vill be
made manifest if, as we say, a man learns aright by
keeping his gaze on unity ; for it will be manifest to
us, as we reflect, that there is one bond naturally
uniting all these things : but if one goes about it in
some other way, one must call it Fortune, as we
also put it. For never, without these lessons, will any
nature be happy in our cities : no, this is the way,
this the nm-ture, these the studies, whether difficult
or easy, this the path to pursue : to neglect the gods
is not permissible, when it has been made manifest
that the fanie of them, stated in proper terms,
hits the mark. And the man who has acquired
all these things in this manner is he whom I account
the most truly wisest : of him I also assert, both in
jest and in earnest, that when one of his hke com-
pletes his allotted span at death, I would say if he
of number"), harmonic proportions ("combinations of
harmony ") — corresponding to square, line and cube referred
to in 991 A — and the rotations of the stars.
485
PLATO
avaTTArjaei, ax^Bov edvirep eV aTTodavcov fj, [X'qre
fxedd^etv eVt ttoXXojv rore Kaddirep vvv atad'qcrecov,
fMlds T€ jXOLpas [Ji€T€l,Xrj(f)6Ta fJiOVOV Kal €K TToX-
XaJv eva yeyovora, evhaipLovd re eaeadat /cat
GOcpcoraTov dfxa /cat fxaKapiov , e'ire rts iv r^Treipois
etT ev V7]croLs yua/captos" wv ^fj, KaKelvov ^ledi^eiv
C Ty]s Toiavrrjs del rvx'fjs, Keire Sr]p,oaLa rts ctti-
rrjdevaas ravra e'tre tSta Sta^to), rd avrd /cat coct-
avrcxis avrov Trpd^eiv Trapd OedJv. o 8e /car' dp^ds
re iXeyofiev, Kal vvv avros^ Trdpeari X6yo£ dXrjOrjs
ovrcos, cos ov Svvarov dvdpojTTois reXecos p-aKaplois
re /cat evSaLjxoai yeveadai TrX-qv oXiycov, eari ravra
opddJs elprjpieva' ottogol yap Oeloi Kal aoj^poves
aju,a rrjs dXXrjs re fierexovres dperrjs (f>vaei, irpos
D Se rovroLS oaa fxadijfiaros e^erai fxaKapiov Trdvra
eLXr](f)6res, a 8' eariv elpT^Kafiev, rovrotui puovoLS
ra rod BaLfiovlov avp^Travra iKavcJos etXrjxe re Kal
ex^i" TOLs fiev ovv ravra ovroi htaTTOvqaaaiv
tSta Xeyo/xev Kal SrjfMoala Kara v6p,ov ridejxev, els
TTpea^vrov reXos d(j)iKoixevoLS rds fxeylaras dpxds
TTapaBlSoadai SeXv, rovs 8' aAAoDS" rovrois avv-
eTTOfjievovs ev(f)r]iJieLV Trdvras deovs dpua Kal irdaas,
/cat rdv vvKrepivov avXXoyov cttI ravrrjv rrjv
cfo<f>iav LKavcvs yvovras re Kal BoKLfxdaavras
Y, "^p-ds opdorara Trdvras irapaKaXeZv .
^ avrbs Bekker : aiV^s Mss.
486
EPINOxMlS
still be dead, he will not partake any more of the
various sensations then as he does now, but having
alone partaken of a single lot and having become one
out of many,^ will be happy and at the same time most
v\-ise and blessed, whether one has a blessed hfe in
continents or in islands ; and that such a man vvill
partake always of the hke fortune, and whether his
life is spent in a pubhc or in a private practice of these
studies he will get the same treatment, in just the
same manner, from the gods. And what we said at
the beginning, and stands now also unchanged as a
really true statement, that it is not possible for men
to be completely blessed and happy, except a few,
has been correctly spoken. For as many as are
divine and temperate also, and partakers of virtue
as a whole in their nature, and have acquired besides
all that pertains to blessed study — and this we have
explained — are the only persons by whom all the
spiritual gifts are fully obtained and held. Those
then who have thus worked through all these tasks
we speak of privately, and pubhcly estabhsh by law,
as the men to whom, when they have attained the
fullness of seniority, the highest offices should be
entrusted, while the rest should follow their lead,
giving praise to all gods and goddesses ; and we
should most rightly invite the Nocturnal Council to
this vvisdom, when we have duly distinguished and
approved all its members.
^ i.e. having been singled out as fit to receive a rare
blessing reserved for a chosen few. These few (see d, below)
are to form the Nocturnal Council, which was briefly
suggested at the end of Plato's Laws.
487
INDEX OF NAMES
Abaris, legendary northern hero,
Achaeans, 131
Achaemenes, ancestor of Persian
kings, 165
Aeacus, son of Zeus, 185, 359
Aegina, 165
Aegisthus, 359
Aesop, 171
Agamemnon, 359
Agis, king of Sparta, 173
Alclbiades (c. 450-404 B.C.), 95 ff.,
342
Alcmaeon, 247
Alus, in Achaea, 396
Amestrls, wife of Xerxes, 171
Ammon, Ethiopian god, 265, 267,
269
Amphilytus, a prophet in Athens,
359
Amphion, son of Zeus, 308
Anacreon of Teos, lyric poet (c.
567-478 B.C.), 23, 291, 365
Anagyrus, district of Attica, 371
Anaxagoras, philosopher (c. 499-
427 B.C.), X, 155, 313
Aphrodite, 471
ApoUodorus, 416
Apollonius Rhodius, 416
Archelaus, king of Macedonia (413-
399 B.C.), 241, 359
Archidamus, king of Sparta, 173
Arginusae, near I.esbos, 377
Argos, 359
Aristeides, Athenian statesman (c.
530-468 B.C.), 343, 379
Aristogeiton, friend of Harmodius,
293
Aristophanes, Athenian comic poet
(c. 444-380 B.C.), xl
Aristotle, xvii, 264, 417
488
Artaxerxes, son of Xerxes, 165, 173
Athamas, 397
Athena, 271
Augustus, 226
Bacis, Boeotian prophet, 359
Baslle, shrine of, 9
Callaeschfl-us, father of Critias, 4,
65
Calliades, father of Callias, 157
Callias, Athenian general, 157
Callicrite, 365
Carthaginians, 397, 399
Chaerephon, pupil of Socrates, 9 ff.
Charmides, son of Glaucon and
maternal uncle of Plato, 4 IF.,
375
Cimon, Athenian statesman .and
admiral (c. 510-449 B.C.), 342, 365
Clelnias (1), father of Alcibiade.s,
99, 205, 241 ; (2) brother of Alcl-
biades, 157 ; (3) the Cretan, 427 ff.
Cleitomachus, 375
Cnossos, in Crete, 413, 425
Colophon, in lona, 376
Corinth, 359
Coronea, in Boeotia, battle of (447
B.C.), 131
Cratinus, comic poet (c. 519-422
B.C.), 49
Cratylus, ix
Creon, uncle of Eteocles, 273
Crete, 411 ff.
Critias (c. 455-404 B.C.), son of Call-
aeschrus and pupil of Socrates ;
afterwards oligarch, 4 ff.
Cronos, 293, 397
Cyane, Sicilian nymph and mother
of Callicrite, 365
INDEX
Cydias, 7th century pwt, 17
Cypselus, father of Periander, 359
Cyrus, king of Persia. 103
Daedalus, legendary inventor of
sculpture, 165
Damon, Athenian musician and
sophist, 155
Deinomache, mother of Alcibiades,
105, 171
Delphi, inscription at, 47 S., 96,
173, 195, 209, 291, 335; pro-
phecies from, 473
Demodocus, father of Theages,
342 fl".
Diomede, 271
Dion of Syracuse (c. 408-353 B.C.),
ziii
Dionysius, Athenian schoolmaster,
313
Dionysius, tyrant of Syracuse (431-
367 B.C.), xiii
Dionysus, 4S2
Dropides, kinsman of Solon, 4, 23
Egypt, 469, 472
Ephesus, 377
Erchiae, in Attica, 173
Erechtheus, Athenian hero, 207
Eteocles, king of Thebes, 2T3
Euathlus, 375
Eucleides of Megara, xiii
Euripides (c. 485-407 B.C.), 135, 255,
273, 308, 3til, 363, 402
Europa, mother of Minos, 411
Enrysaces, son of Ajax and Tec-
messa, 165
Frazer, Sir J. G., 9, 416
Getae, Thracian race, 19
Glaucon, the elder, father of Plato's
mother, 4, 375
Gorgias, of Leontini in Sicily,
sophist (c. 490-395 B.C.), 231, 373
Harmodios, friend of Aristogiton,
293
Hephaestus, 165
Heracleidae, 165
Heracleitus, ix
Hercules, 165
Hermes, 291, 471
Herodotus (c. 484-403 B.C.), 19, 24,
396
Heroscainandrus, father of Nicias,
377
Hesiod, 43, 411 S.
Hesperus, 471
Hipparchus, despot of Athens (527-
514 B.C.), 276, 289 flf.
Hippias, despot of Athens (527-
510 B.C.), 293, 359, 361
Homer, 35, 79, 131, 206, 234, 245,
259, 261, 267, 271, 289, 323, 411 ff.
Horomazes, father of Zoroaster, 167
Ida, mountain in Crete, 425
Ionia, 377
Isolochus, father of Pythodoms,
157
Jupiter, 466, 471
Lacedaemon, 171
Lampido, wife of Archidamus, 173
Leotychides, father of Lampido,
173
Lucian, 462
Lucifer, 469, 471
Lycaea, in Arcadia, 397, 399
Lycurgus, Spartan lawgiver, 411
Lysimachus, son of Aristeides, 379
Maenalia, in Arcadia, 396
Margites, 259, 261, 263
Mars, 466, 471
Marsyas, a satyr, 409
>[egillus, the Spartan, 425 ff.
Meidias, the quail-tilliper, 161
Melesias, son of Thucydides, 379
Mercury, 466
Messene, 169-171
Minos, king of Cnossos in Crete,
387 ff.
Minotaur, 419
Muses, 117, 483
Xemea, between Argos and Cor-
inth, 375
Nicias, son of Heroscamandrus, 377
Odysseus, 131, 323
Oedipus, 229, 239
Oenopides of Chios, philosopher,
313
Olympus, a Phrygian beloved of
Marsyas, 409
Orestes, 247, 249
489
INDEX
Panathenaea, Athenian festival, 289
Parmenides, of Elea, philosopher,
156
Peisistratus, despot of Athens and
father of Hipparchus, 289, 359
Peleus, son of Aeacus, 359
Penelope, wife of Odysseus, 131,
322
Peparethus, island ofTThessaly, 149
Perdiccas, father of Archelaus, 309
Periander, despot of Corinth, 625-
68-5 B.C., 359, 361
Pericles (c. 490-429 B.C.), 95, 101,
103, 155, 157, 175, 249, 310, 342,
3(35
Perictione, sister of Charmides and
mother of Plato, 4
Perseus, son of Zeus, 165
Phaenarete, mother of Socrates, 207
Philaidae, district of Attica, 289
Philemon, 877
Phrlxus, son of Athamas, 396
Phryuichus, early Attic tragedian,
419
Phthia, southern part of Thessaly,
359
Plato, comic poet (c. 460-389 B.C.),
166
Plutarch, 463
Polus, of Acragas, sophist, 373
Polynioes, brother of Eteocles, 273
Potidaea, in Chalcidice, besieged
by Athenians (432-430 B.C.), 8, 9
Priam, king of Troy, 267
Prodicus, of Ceos, sophist, 45, 373
Ptolemies, kings of Egypt, 424
Pyrilampes, uncle of Charmides,
4, 23
Pythagoras, 441
Pythocleides of Ceos, musician,
155
Pythodorus, friend of Zeno, 157
Rhadamanthus, 411 ff.
Salamis, 165
Sannio, 377
Saturn, 466, 471
Sibyl, 359
Sicilian Expedition (415-413 B.C.),
376
Simonides, of Ceo.s, lyric poet (c.
556-467 B.C.), 291
Solon, Athenian lawgiver and poet
(c. 638-555 B.C.), 4, 15, 23, 317
Sophocles (497-406 B.C.), 363
Sophron, x
Sophroniscus, Athenian sculptor,
father of Socrates, 164, 207
Steiria, town in Attica, 291
Syria, 469, 472
Talos, 417
Tanagra, in Boeotia, battle of (457
B.C.), 131
Taureas, an athletic trainer, 9
Teiresias, 273
Theages, son of Demodocus, 342 ff.
Themistocles, Athenian statesman
(c. 514-449 B.C.), 342, 365
Theognis, of Megara, poet (c. 570-
490 B.C.), 49
Thespis, reputed founder of tra-
gedy, 419
Thrasyllus, (1) Athenian com-
mander, 377 ; (2) scholar and
friend of Augustus, 226, 345
Thucydides, (1) Athenian historian
(c. 470-396 B.C.). 293, 310, 376;
(2) .son of Melesias, aristocratic
leader in Athens (c. 490-430 b.c.)
379
Timarchup, 375
Trojans, 131, 267
Venus, 466, 470
Xanthippus, father of Pericles, 101
Xenophon, Athenian soldier and
writer (c. 444-356 B.C.), 227, 344
Xerxes, king of Persia, 105, 171
Zalmoxis, legendary hero of the
Getae, 19
Zeno of Elea, philosopher, 157
Zethus, son of Zeus, 308
Zeus, the Saviour, 57 ; the Liber-
ator, 347
Zopyrus, the Thracian, tutor of
Alcibiades, 169
Zoroaster, founder of the Persian
religion, 167
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